T29n1563_阿毗達磨藏顯宗論

大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

No. 1563

阿毗達磨藏顯宗論卷第一

尊者眾賢造

三藏法師玄奘奉　詔譯

序品第一

諸有遍於一切法　　最極難知自共相　獨能悟解無邪亂　　是一切智今敬禮　我以順理廣博言　　對破余宗顯本義　若經主言順理教　　則隨印述不求非　少違對法旨及經　　決定研尋誓除遣　已說論名順正理　　樂思擇者所應學　文句派演隔難尋　　非少劬勞所能解　為撮廣文令易了　　故造略論名顯宗　飾存彼頌以為歸　　刪順理中廣抉擇　對彼謬言申正釋　　顯此所宗真妙義

論曰。既非遍智。云何能知。此佛世尊是一切智。能于諸法最極難知。自共相中覺無邪亂。雖非遍知而亦能知。如佛教行定得果故。如有智者善鑒良醫。如世有醫。先審病者風熱淡等所起疾源。復如實觀性習二體。年時處等種種不同。為欲蠲除說授方藥。諸有患者能順服行。痼疾漸除身安日益。智者尋驗知實良醫。于諸方藥具凈遍智。如是世尊知所化者貪瞋癡等煩惱病源。復如實觀本性修集二善種子勝解隨眠。及彼堪能自圓滿等。為欲令彼暫永滅故。說授伏除二道方藥。諸所化者能順服行。若別若通對治道藥。無

【現代漢語翻譯】現代漢語譯本大正藏第 29 冊 No. 1563 《阿毗達磨藏顯宗論》

No. 1563

《阿毗達磨藏顯宗論》卷第一

尊者眾賢造

三藏法師玄奘奉詔譯

序品第一

對於一切法普遍存在，極其難以瞭解的自相和共相，唯有佛陀能夠覺悟理解，沒有錯誤和混亂，我對這位一切智者現在恭敬頂禮。我用順應道理、廣博精深的言辭，來駁斥其他宗派，彰顯本宗的義理。如果經部的論師所說符合正理的教義，那麼就隨順印證，不吹毛求疵。稍微違背《對法》的宗旨和經文，必定深入研究，發誓要排除和捨棄。已經說了這部論的名字是《順正理》，喜歡思考辨析的人應該學習。（《順正理》的）文句和派別演變，間隔阻礙難以尋覓，不是稍微努力就能理解的。爲了撮取廣博的文義，使之容易理解，所以造這部簡略的論，名字叫《顯宗》。裝飾性地保留《順正理》的頌文作為歸宿，刪減《順正理》中順應道理的廣泛抉擇，針對《順正理》的錯誤言論，闡述正確的解釋，彰顯這部《顯宗》所宗的真實微妙的義理。

論中說：既然不是遍知一切，怎麼能知道呢？這位佛陀世尊是一切智者，能夠對於諸法極其難以瞭解的自相和共相，覺悟而沒有錯誤和混亂。雖然不是遍知一切，但也能夠知道，因為按照佛教的教導修行必定能夠得到結果。就像有智慧的人能夠很好地鑑別良醫一樣。就像世間有醫生，首先審察病人的疾病根源，是由風、熱、痰等引起的。又如實地觀察病人的體質、生活習慣兩種情況，以及年齡、時間、地點等等的不同。爲了祛除疾病，醫生會說明並授予藥方。那些病人能夠順從醫囑服藥，頑固的疾病逐漸消除，身體安康日益增進。有智慧的人通過驗證，就知道這位醫生確實是良醫。對於各種藥方，良醫具有清凈而普遍的智慧。像這樣，世尊知道所要教化的人的貪、嗔、癡等煩惱病根。又如實地觀察他們本來的善根和修習積累的善根種子、殊勝的理解力、隨眠煩惱，以及他們所堪能的自身圓滿等等。爲了讓他們暫時或永遠地滅除煩惱，世尊說明並授予伏煩惱和除煩惱兩種對治的藥方。那些所要教化的人能夠順從佛的教導修行，無論是別解脫道還是共通之道，都能對治煩惱，沒有...

【English Translation】 English version T29 No. 1563 Abhidharma-samuccaya-prakarana-pada-shastra

No. 1563

Abhidharma-samuccaya-prakarana-pada-shastra Volume 1

Composed by Venerable Vasubandhu

Translated by Tripitaka Master Xuanzang under Imperial Order

Chapter 1: Introduction

Those who pervade all dharmas, The most extremely difficult to know self and common characteristics, Uniquely able to awaken and understand without error or confusion, To this Omniscient One, I now pay homage. I, with words that accord with reason and are vast and profound, Refute other schools and reveal the meaning of this school. If the words of the Sutra Master accord with reasoned teachings, Then I will follow and affirm them, not seeking fault. Slightly violating the tenets of the Abhidharma and the Sutras, I will definitely research and vow to eliminate and discard them. The name of this treatise has been said to be 'Following Right Reason', Those who delight in contemplation should study it. The sentences and branching developments are separated and difficult to find, Not able to be understood by a little effort. To extract the broad meaning and make it easy to understand, Therefore, I compose this concise treatise named 'Manifesting the Doctrine'. I ornamentally preserve the verses of that (Shun Zheng Li Lun) as a refuge, Deleting the extensive discriminations within 'Following Right Reason' that accord with reason, Addressing the erroneous statements of that (Shun Zheng Li Lun), I declare the correct explanation, Manifesting the true and subtle meaning of this school's doctrine.

The treatise says: Since one is not omniscient, how can one know? This Buddha, the World-Honored One, is omniscient, able to awaken to the self and common characteristics of all dharmas, which are extremely difficult to know, without error or confusion. Although not knowing everything, one is also able to know, because practicing according to the Buddha's teachings will definitely yield results. Just as a wise person can well discern a good doctor. Just as there are doctors in the world who first examine the source of a patient's illness, whether it is caused by wind, heat, phlegm, etc. They also truly observe the two aspects of the patient's constitution and habits, as well as differences in age, time, place, and so on. In order to eliminate the illness, they explain and prescribe medicine. Those patients who can follow the doctor's instructions and take the medicine, their stubborn illnesses gradually disappear, and their bodies become healthier day by day. Wise people, through verification, know that this doctor is indeed a good doctor. Regarding various prescriptions, the good doctor possesses pure and universal wisdom. In this way, the World-Honored One knows the sources of the afflictions of those to be transformed, such as greed, hatred, and delusion. He also truly observes their original roots of goodness and the seeds of goodness accumulated through practice, their superior understanding, latent afflictions, and their potential for self-perfection, and so on. In order to cause them to temporarily or permanently eliminate afflictions, the World-Honored One explains and prescribes two kinds of antidotes: subduing afflictions and eliminating afflictions. Those who are to be transformed can follow the Buddha's teachings and practice, whether it is the path of individual liberation or the common path, both can counteract afflictions, without...

始數習增盛堅牢。諸煩惱病漸漸除遣。貪等滅得於自身中。隨道淺深倍倍增勝。由斯仰測知我大師滅一切冥具一切智。故讚頌者頌讚佛言。

誰能如尊善分別　　隨眠境界自共相　無量無邊諸品類　　如應宣說利有情　誰能漸次順修行　　不得成於勝利樂　無智不能順聖教　　豈無驗過在如來

有于思擇增上慢人。謂佛世尊非一切智。于所請問別異而答。謂作是言。此不應記諸別異答。無知起故。又於前際說不可知。此即自顯是無知故。又不先覺孫陀利緣及縱彼朋造諸惡故。又于戰遮婆羅門女所起謗毀不能遣故。又先聽許提婆達多於佛法中而出家故。又于外道嗢達洛迦先自不知命存亡故。又不預定波吒厘城當有如斯難事起故。又不懸記自佛法中當有部執十八異故。又說諸業有不定故。外道謗詞略述如是。彼諸外道固執在懷。一切智尊雖設種種善權化導。而未能令于正等覺生凈信解。具勝福慧求真理人。方能測量一切智海。今我勇銳發正勤心。如理順宜且少開悟。言于請問別異而答。謂作是言。此不應記諸別異答無知起者。此不應理。其所立因非決定故。且應詳審。為佛世尊于所請問。由無知故言不應記。為觀問者懷聰睿慢。非卒能令如理信解。故雖了達而不為記。如有矯問。諸石女兒為黑為白。終不

【現代漢語翻譯】現代漢語譯本開始修習，逐漸增長並變得堅固。各種煩惱疾病漸漸被消除遣除。貪婪等煩惱滅除，在自身中，隨著修道的深淺，成倍地增長和勝過。由此仰慕推測，知道我的大師滅除一切黑暗，具足一切智慧。所以讚頌者讚頌佛陀說：

誰能像您一樣善於分辨，隨眠（Anushaya，煩惱的潛在傾向）的境界、自相和共相？無量無邊的各種品類，都能如實宣說，利益有情眾生。誰能漸次地順應修行，而不能成就殊勝的勝利之樂？沒有智慧的人不能順從聖教，難道沒有驗證過如來（Tathagata，佛的稱號之一）的教導嗎？

有一些自以為是、增上慢的人，認為佛陀世尊不是一切智者。對於所提出的問題，用別異的方式回答，說：『這個問題不應該被記錄』，這種別異的回答是由於無知而產生的。又說對於過去的事情說不可知，這恰恰顯示了佛陀的無知。又沒有事先覺察到孫陀利（Sundari）的因緣，以及縱容他的黨羽製造各種惡行。又對於戰遮婆羅門女（Ciñcā Mānavikā）所引起的誹謗不能消除。又事先允許提婆達多（Devadatta）在佛法中出家。又對外道嗢達洛迦（Udraka Rāmaputra）事先不知道他的壽命存亡。又不預先確定波吒厘城（Pāṭaliputra）將會有這樣的災難發生。又不預先記述自己的佛法中將會有部派執著，產生十八種差異。又說諸業有不確定性。外道的誹謗之詞大致如此。那些外道固執己見，一切智尊雖然設定種種善巧方便來化導，卻未能使他們對正等覺產生清凈的信心和理解。只有具備殊勝的福德和智慧，追求真理的人，才能測量一切智慧之海。現在我鼓起勇氣，發起精進之心，如理順應，稍微開啟一些領悟。說到對於所提出的問題，用別異的方式回答，說：『這個問題不應該被記錄』，這種別異的回答是由於無知而產生的，這種說法是不合理的。他所立的因不是決定的。且應該詳細審察，佛陀世尊對於所提出的問題，是因為無知才說不應該記錄呢？還是因為觀察到提問者懷有聰明的傲慢，不能立刻使他如理信解，所以即使了達也不為他記錄呢？比如有人故意提問，石女的女兒是黑色的還是白色的，終究不會

【English Translation】 English version Beginning to practice, gradually increasing and becoming firm. All kinds of afflictions and diseases are gradually eliminated and dispelled. Greed and other afflictions are extinguished, and within oneself, with the depth of the path, they increase and surpass many times over. From this, admiringly inferring, knowing that my master extinguishes all darkness and possesses all wisdom. Therefore, the praisers praise the Buddha, saying:

Who can, like you, skillfully distinguish the realms, self-characteristics, and common characteristics of Anushaya (latent tendencies of afflictions)? The immeasurable and boundless categories can all be truthfully proclaimed to benefit sentient beings. Who can gradually follow the practice and not achieve the supreme joy of victory? Those without wisdom cannot follow the holy teachings; has the teaching of the Tathagata (one of the titles of the Buddha) not been verified?

There are some self-righteous and arrogant people who believe that the Buddha, the World Honored One, is not omniscient. To the questions asked, they answer in a different way, saying, 'This question should not be recorded,' and this different answer arises from ignorance. They also say that the past is unknowable, which precisely shows the Buddha's ignorance. Furthermore, he did not foresee the circumstances of Sundari (Sundari), and he indulged his followers in creating various evils. Also, he could not eliminate the slander caused by Ciñcā Mānavikā (Ciñcā Mānavikā). He also allowed Devadatta (Devadatta) to be ordained in the Buddha's Dharma beforehand. Also, he did not know the lifespan of the non-Buddhist teacher Udraka Rāmaputra (Udraka Rāmaputra) in advance. Nor did he foresee that such a disaster would occur in the city of Pāṭaliputra (Pāṭaliputra). Nor did he pre-record that there would be sectarian attachments in his own Dharma, resulting in eighteen differences. They also say that karma is uncertain. The slanderous words of the non-Buddhists are roughly like this. Those non-Buddhists are stubborn, and although the All-Knowing One sets up various skillful means to guide them, he has not been able to make them generate pure faith and understanding in the Perfectly Enlightened One. Only those who possess supreme merit and wisdom and seek the truth can measure the ocean of all wisdom. Now I muster my courage and generate diligence, and in accordance with reason, I will slightly open up some understanding. Speaking of answering the questions asked in a different way, saying, 'This question should not be recorded,' and this different answer arises from ignorance, this statement is unreasonable. The cause he established is not definitive. And it should be examined in detail whether the Buddha, the World Honored One, said that it should not be recorded because of ignorance, or because he observed that the questioner had intelligent arrogance and could not immediately make him understand and believe in accordance with reason, so even if he understood, he would not record it for him? For example, if someone deliberately asks whether the daughter of a barren woman is black or white, it will never

為記。豈別有方能祛彼疾。如是外道執我為真。矯問如來死後為有為無等事。世尊告言。此不應記。佛意說我實無有故不應記別。此顯若法都非實有。不應于中為差別問。或佛世尊善權方便。為令調伏故不為記。此不為記是調伏因。非由無知作別異答。又不應謂佛無辯才。彼問論道所不攝故。若彼所問論道攝者。佛不為記可無辯才。非於此中如理難問少分可得。何容乃謂佛無辯才。又聽法者心不殷故。執我見故。根未熟故。世尊無方可令信解。故於所問置而不記。故不應以不記所問謂大仙尊非一切智。言于初際說不可知。此即自顯是無知者。此亦非理。無法不應為智境故。于有法境智若不生。可謂如來非一切智。本無初際智何所知。無故不知。豈成無智。若爾何故不但說無。此說不容更立因故。若謂應立不可知因。此亦不然。非決定故。或法雖有緣闕不知。故不可知非無因性。若立無性為不知因。即畢竟無可為同喻。為容因故說不可知。若謂無因有不成失。此不應理。非不成故。生死初際若定非無。即初際身無無因起。初無因者后亦應無。以先後身無異因故。若許爾者。即諸所行凈不凈業皆應無果。既不許然。即先所立初際無故。非不成因。若謂生死無初際故應如虛空無後際者。亦不應理。外種同故。如外穀麥后因前

【現代漢語翻譯】為記。難道還有其他方法可以去除他們的病嗎？這些外道執著于『我』（ātman）為真實。虛偽地問如來死後是有還是無等問題。世尊告訴他們，『此不應記』。佛的意思是說，『我』（ātman）實際上是沒有的，所以不應該加以記別。這顯示如果一個法完全不是真實存在的，就不應該在其中進行差別性的提問。或者佛世尊以善巧方便，爲了調伏他們，所以不作回答。這種不作回答是調伏的原因，不是因為無知而做出不同的回答。也不應該說佛沒有辯才，因為他們所問的並不在論道的範圍之內。如果他們所問的在論道的範圍之內，佛不作回答才可以被認為是沒有辯才。但在這裡，根本找不到任何合理的質問，怎麼能說佛沒有辯才呢？又或者，聽法的人心不真誠，執著于『我』（ātman）見，根基尚未成熟，世尊沒有辦法讓他們信解，所以對於他們所問的問題置之不理。因此，不應該因為佛不回答他們的問題就認為大仙尊不是一切智者。說在最初的時候是不可知的，這恰恰顯示了他們是無知的人。這也是不合理的，因為沒有法是不應該成為智慧的對象的。對於有法的對象，如果智慧不能生起，才可以認為如來不是一切智者。本來就沒有最初的開端，智慧又從何得知呢？因為沒有，所以不知道，怎麼能說是沒有智慧呢？如果這樣，為什麼不直接說沒有呢？這樣說是不允許再建立原因的緣故。如果說應該建立不可知的原因，這也是不對的，因為不確定。或者法雖然存在，但因為缺少因緣而無法得知，所以不可知不是沒有原因的。如果建立無自性為不知的原因，那就根本沒有可以作為同喻的事物了。爲了容許原因的存在，所以說不可知。如果認為沒有原因，有不成，這是不合理的，因為不是不成立。如果生死的最初開端一定不是沒有，那麼最初開端的身就沒有無因而起的。最初沒有原因，那麼之後也應該沒有，因為先後的身沒有不同的原因。如果允許這樣，那麼所有所做的清凈和不清凈的業都應該沒有結果。既然不允許這樣，那麼先前所立的最初開端沒有，就不是不成立的原因。如果認為生死沒有最初的開端，所以應該像虛空一樣沒有後來的終結，這也是不合理的，因為外在的種子是相同的。就像外面的穀子和小麥，後來的結果是因為之前的種子。

【English Translation】 To record. Is there another way to remove their illness? These heretics cling to the 'self' (ātman) as true. They falsely ask the Tathagata whether there is or is not existence after death, and so on. The World-Honored One told them, 'This should not be recorded.' The Buddha meant that the 'self' (ātman) is actually non-existent, so it should not be distinguished. This shows that if a dharma is not truly existent at all, then differential questions should not be asked about it. Or the Buddha, the World-Honored One, with skillful means, in order to subdue them, does not answer. This non-answering is the cause of subduing, not a different answer made out of ignorance. Nor should it be said that the Buddha has no eloquence, because what they ask is not within the scope of the doctrine. If what they ask is within the scope of the doctrine, then the Buddha's failure to answer could be considered a lack of eloquence. But here, no reasonable question can be found at all, so how can it be said that the Buddha has no eloquence? Or, the listeners' minds are not sincere, they cling to the view of 'self' (ātman), and their roots are not yet mature, so the World-Honored One has no way to make them believe and understand, so he ignores the questions they ask. Therefore, one should not think that the Great Immortal One is not omniscient because he does not answer their questions. Saying that it is unknowable at the beginning shows that they are ignorant. This is also unreasonable, because no dharma should not be the object of wisdom. If wisdom cannot arise for the object of existing dharmas, then it can be said that the Tathagata is not omniscient. Originally, there was no beginning, so how can wisdom know? Because there is nothing, so it does not know, how can it be said to be without wisdom? If so, why not just say there is nothing? Saying this does not allow for the establishment of a cause. If it is said that an unknowable cause should be established, this is also not right, because it is not certain. Or, although the dharma exists, it cannot be known due to the lack of conditions, so the unknowable is not without cause. If one establishes no-self-nature as the cause of unknowing, then there is no object that can be used as a similar metaphor. In order to allow for the existence of a cause, it is said to be unknowable. If it is thought that there is no cause, existence is not established, this is unreasonable, because it is not unestablished. If the very beginning of birth and death is definitely not non-existent, then the body at the very beginning does not arise without a cause. If there is no cause at the beginning, then there should be none later, because the bodies before and after have no different causes. If this is allowed, then all the pure and impure karmas performed should have no result. Since this is not allowed, then the previously established beginning is not non-existent, so it is not an unestablished cause. If it is thought that birth and death have no beginning, so it should be like space, with no later end, this is also unreasonable, because the external seeds are the same. Just like external grains of wheat, the later result is due to the previous seeds.

生。雖無初際。遇火水等諸燒爛緣而永壞滅。如是生死煩惱業因展轉相生。雖無初際。而由數習貪瞋癡等對治力故。生死諸蘊畢竟不生。即為后際。空無生故。后際可無生死有生。豈無後際現見生法。定有終時。生死既生。理必歸滅。故說初際是不可知無故為因。其義善立。故不應以不知初際。謂佛世尊非一切智。言不先覺孫陀利緣及縱彼朋造諸惡者。此亦非理。雖先覺知。為避多過故不自顯。若佛先言。我無此事。為此事者自是餘人。即彼朋流噁心轉盛。諸中庸者咸共懷疑。如是過愆為佛為彼。又大人法不顯他非。佛是大人豈揚他惡。又顯彼惡令無量人憎背世尊障入正法。又佛觀見自身他身。有招謗毀短壽定業。又為開慰末世苾芻。佛觀當來正法將沒。多聞持戒眾望苾芻。少有不遭謗毀而死。為欲令彼自開慰言。我大仙尊。一切煩惱過失習氣。皆永拔根名稱普聞。至色究竟尚被囂謗。況我何人因此心安修諸善業。由觀如是得失決定。是故世尊不先自顯。又過七日其事自彰。顯佛尊高過歸外道。故不應以不自顯因謂佛世尊非一切智。即由此故應知已釋。不自披遣戰遮謗因。所以聽許提婆達多於佛法中而出家者。此有深意。佛觀彼人。不出家者。定當得作力轉輪王。害無量人滅壞佛法。蹎墜惡趣難有出期。由度出家殖深

【現代漢語翻譯】現代漢語譯本生。雖然沒有最初的邊際（初際：指最初的開始），但遇到火、水等各種焚燒、腐爛的因緣，就會永遠毀壞滅亡。同樣，生死煩惱和業因輾轉相生，雖然沒有最初的邊際，但由於經常修習貪、嗔、癡等的對治力，生死諸蘊（諸蘊：構成生命的五種要素，即色、受、想、行、識）最終不會產生，這就是最終的邊際（后際：指最終的結束）。因為空性沒有生起，最終的邊際可以沒有生死，既然有生，怎麼會沒有最終的邊際呢？現在所見的生法，必定有終結的時候。生死既然產生，道理上必定歸於滅亡。所以說最初的邊際是不可知的，以無故為因，這個道理是能夠成立的。所以不應該因為不知道最初的邊際，就認為佛世尊不是一切智者。說佛沒有事先覺察孫陀利（孫陀利：古印度一女子，被外道收買誹謗佛陀）的因緣，以及放縱她的同夥製造各種惡行，這也是沒有道理的。即使事先覺察到，爲了避免更多的過失，所以不自己顯露。如果佛事先說：『我沒有做這件事，做這件事的人是其他人。』那麼那些同夥的噁心就會更加強烈，那些中立的人都會懷疑。這樣的過錯對於佛來說，還是對於他們來說呢？而且大人的法則是不揭露別人的過失，佛是大人，怎麼會宣揚別人的惡行呢？而且顯露他們的惡行，會讓無數人憎恨背離世尊，阻礙他們進入正法。而且佛觀察到自身和他人，有招致誹謗、短壽的註定之業。而且爲了開導安慰末世的比丘（苾芻：佛教出家男眾），佛觀察到未來正法將要衰落，多聞持戒、眾望所歸的比丘，很少有不遭受誹謗而死的。爲了讓他們自我安慰說：『我大仙尊，一切煩惱過失的習氣，都永遠拔除根源，名稱普遍傳揚，到達色究竟天（色究竟天：色界天的最高層）尚且被誹謗，何況我呢？』因此內心安穩，修習各種善業。由於觀察到這樣的得失，所以世尊不事先自己顯露。而且過了七天，這件事自然彰顯，彰顯佛的尊貴，過失歸於外道。所以不應該因為不自己顯露的原因，就認為佛世尊不是一切智者。正因為這個原因，應該知道已經解釋了，不自己辯解遮止誹謗的原因。所以聽許提婆達多（提婆達多：佛陀的堂弟，後背叛佛陀）在佛法中出家，這裡有很深的意義。佛觀察到這個人，不出家的話，必定會成為武力轉輪王（轉輪王：擁有統治世界的輪寶的國王），殺害無數人，滅壞佛法，墮落惡趣難以脫離。由於度他出家，種植深

【English Translation】 English version Birth. Although there is no beginning (初際: initial boundary, referring to the very beginning), it will be permanently destroyed when encountering burning and rotting conditions such as fire and water. Similarly, the causes of birth, death, afflictions, and karma arise in a cycle, and although there is no beginning, due to the power of constantly practicing antidotes to greed, hatred, and delusion, the aggregates (諸蘊: the five aggregates that constitute life, namely form, feeling, perception, mental formations, and consciousness) of birth and death will ultimately not arise. This is the final boundary (后際: final boundary, referring to the ultimate end). Because emptiness does not arise, the final boundary can be without birth and death. Since there is birth, how can there be no final boundary? The phenomena of birth that are seen now must have an end. Since birth and death arise, they must logically return to extinction. Therefore, it is said that the initial boundary is unknowable, with no cause as the cause, and this principle can be established. Therefore, one should not think that the World Honored One Buddha is not omniscient simply because one does not know the initial boundary. To say that the Buddha did not foresee the circumstances of Sundari (孫陀利: an ancient Indian woman who was bought by heretics to slander the Buddha), and that he indulged her accomplices in creating various evils, is also unreasonable. Even if he had foreseen it, he did not reveal it himself in order to avoid more faults. If the Buddha had said in advance, 'I did not do this, the person who did this is someone else,' then the evil intentions of those accomplices would have become even stronger, and those who were neutral would have doubts. Would such a fault be for the Buddha or for them? Moreover, the law of great people is not to expose the faults of others. The Buddha is a great person, how could he publicize the evils of others? Moreover, revealing their evils would cause countless people to hate and turn away from the World Honored One, hindering them from entering the true Dharma. Moreover, the Buddha observed that in himself and others, there was the fixed karma of inviting slander and short life. Moreover, in order to enlighten and comfort the Bhikshus (苾芻: Buddhist monks) of the degenerate age, the Buddha observed that in the future, the true Dharma would decline, and the Bhikshus who were learned, uphold the precepts, and were highly respected would rarely die without being slandered. In order to let them comfort themselves, he said, 'I, the great sage, have eradicated the roots of all afflictions, faults, and habitual tendencies, and my name is universally known. Even in the Akanistha Heaven (色究竟天: the highest heaven in the Form Realm), I am still slandered, let alone me?' Therefore, the mind is at peace, and one cultivates various good deeds. Because of observing such gains and losses, the World Honored One did not reveal himself in advance. Moreover, after seven days, the matter would naturally be revealed, highlighting the Buddha's dignity, and the fault would be attributed to the heretics. Therefore, one should not think that the World Honored One Buddha is not omniscient because he did not reveal himself. For this reason, one should know that the reason for not defending oneself and preventing slander has already been explained. Therefore, there is a profound meaning in allowing Devadatta (提婆達多: Buddha's cousin who later betrayed him) to become a monk in the Buddha's Dharma. The Buddha observed that if this person did not become a monk, he would surely become a Chakravartin King (轉輪王: a king who possesses the wheel treasure that rules the world) by force, killing countless people, destroying the Buddha's Dharma, and falling into evil realms from which it would be difficult to escape. By ordaining him as a monk, he planted deep

善本。非出家者所不能殖。為護多人令無損害。及遮眾惡故許出家。言于外道嗢達洛迦先自不知命存亡者。此亦非理。念即知故。非於余境余識生時。即能了知所餘識境。佛心先在說法事中。未觀彼人命存亡事。后欲知彼才舉心時。即如實知其命已過。若欲知彼而不能知。可謂如來非一切智。心屬余境此境未緣。即謂無知。斯不應理言不預定波吒厘城當有如斯難事起者。亦不應理。密預定故。先密意說。若免脫余。余復為余之所損害。謂佛先覺若守護余。余必為余之所損害。於三難事各令自守。余不能損。故密意說。此即預定難事必然。何謂世尊非一切智。言不懸記自佛法中當有部執十八異者。此亦非理。已懸記故。如說當來有苾芻眾。於我言義不善了知。部執競興互相非毀。世尊於此略說內外二種防護。內謂應如黑說大說。契經所顯觀察防護。外謂應如六可愛法。契經所說斂攝防護。又見集法契經中言。於我法中當有異說。所謂有說唯金剛喻定。能頓斷煩惱。或說擇滅涅槃二法為體。或說不相應行無別實物。或說表業尚無。況無表業。或說一切色法大種為體。或說前後相似為同類因。或說色處唯用顯色為體。或說觸處唯用大種為體。或說唯有觸處是有對礙。或說觸處身處是有對礙。或說唯五外處是有對礙。或說眼識

【現代漢語翻譯】現代漢語譯本：善本（Sādhu）。非出家者不能種植善根。爲了保護多數人免受損害，以及爲了阻止各種惡行，所以允許出家。說外道嗢達洛迦（Uddālaka，古印度數論派大師）自己都不知道自己的壽命存亡，這也是不合理的。因爲念頭一生起就能知道。不是在其他的境界或其他的識生起時，才能了知其餘的識和境界。佛陀的心先前在說法的事情中，沒有觀察那個人的壽命存亡之事。後來想要知道他，才一動念，就如實地知道他的壽命已經過去了。如果想要知道他卻不能知道，就可以說如來不是一切智者。心專注于其他的境界，這個境界沒有緣及，就說沒有知，這不應道理。說沒有預先決定波吒厘城（Pāṭaliputra，古印度城市）將會有這樣的災難發生，也是不合理的。因為已經秘密地預先決定了。先前是秘密地說了。如果免除了其餘的，其餘的又被其餘的所損害。意思是佛陀先前覺察到如果守護其餘的，其餘的必定會被其餘的所損害，所以在三種災難的事情上各自讓他們自己守護，其餘的不能損害，所以是秘密地說了。這就是預先決定了災難必然發生。怎麼能說世尊不是一切智者呢？說沒有懸記自己的佛法中將會有部派執著，出現十八種不同，這也是不合理的。因為已經懸記了。如說將來會有比丘眾，對於我的言語和意義不能很好地瞭解，部派執著競爭興起，互相誹謗。世尊對於此略說了內外兩種防護。內防護是指應該像黑說大說契經所顯示的觀察防護。外防護是指應該像六可愛法契經所說的收斂防護。又見集法契經中說，在我的法中將會有不同的說法。所謂有說只有金剛喻定（Vajropamasamādhi）才能頓斷煩惱，或者說擇滅涅槃（Pratisankhyā-nirodha-nirvana）二法為體，或者說不相應行（Citta-viprayukta-samskaras）沒有別的實物，或者說表業（Vijñapti-karma）尚且沒有，何況無表業（Avijñapti-karma）。或者說一切色法（Rūpa）以大種（Mahābhuta）為體，或者說前後相似為同類因，或者說色處（Rūpāyatana）只用顯色為體，或者說觸處（Sparśāyatana）只用大種為體，或者說只有觸處是有對礙，或者說觸處和身處是有對礙，或者說只有五外處是有對礙，或者說眼識

【English Translation】 English version: Excellent! (Sādhu). Those who are not renunciates cannot cultivate (merit). Renunciation is permitted to protect many from harm and to prevent all evils. To say that the heretic Uddālaka (ancient Indian Samkhya master), himself did not know the survival of his own life is also unreasonable, because one knows as soon as a thought arises. It is not when other realms or other consciousnesses arise that one can know the remaining consciousnesses and realms. The Buddha's mind was previously engaged in the matter of teaching the Dharma, and did not observe the matter of that person's life and death. Later, wanting to know him, as soon as he had a thought, he truly knew that his life had already passed. If one wants to know him but cannot know him, one can say that the Tathagata is not omniscient. The mind is focused on other realms, and this realm is not cognized, so to say there is no knowledge is unreasonable. To say that it was not predetermined that such a disaster would occur in Pāṭaliputra (ancient Indian city) is also unreasonable, because it was secretly predetermined. It was previously spoken secretly. If the rest are exempted, the rest are harmed by the rest. It means that the Buddha previously realized that if the rest are protected, the rest will surely be harmed by the rest, so in the matter of the three disasters, each was allowed to protect themselves, and the rest could not harm them, so it was spoken secretly. This is the predetermined inevitability of disaster. How can it be said that the World Honored One is not omniscient? To say that it was not foretold that there would be sectarian attachments in one's own Dharma, with eighteen differences, is also unreasonable, because it has already been foretold. As it is said that in the future there will be a community of Bhikshus who will not be able to understand my words and meanings well, and sectarian attachments will arise in competition, slandering each other. The World Honored One briefly spoke of two kinds of protection, internal and external. Internal protection refers to the observation and protection that should be displayed like the Black Saying Great Saying Sutra. External protection refers to the restraint and protection that should be spoken of like the Six Lovable Dharmas Sutra. Also, in the Sutra of the Collection of Laws, it is said that there will be different sayings in my Dharma. So-called some say that only the Vajropamasamādhi (Diamond-like Samadhi) can instantly cut off afflictions, or that Pratisankhyā-nirodha-nirvana (Selective Cessation Nirvana) are two dharmas as the substance, or that Citta-viprayukta-samskaras (non-associated formations) have no other real objects, or that Vijñapti-karma (manifest karma) does not even exist, let alone Avijñapti-karma (non-manifest karma). Or that all Rūpa (form) takes Mahābhuta (great elements) as its substance, or that the similarity before and after is the cause of the same kind, or that Rūpāyatana (form-sphere) only uses visible form as its substance, or that Sparśāyatana (touch-sphere) only uses great elements as its substance, or that only the touch-sphere has resistance, or that the touch-sphere and the body-sphere have resistance, or that only the five external spheres have resistance, or that eye-consciousness

能見。或說和合能見。或說意界法界俱常無常。或說一切色法非剎那滅。或說不相應行有多時住。或說無想滅定皆現有心。或說等無間緣亦通色法。或說一切色法無同類因。或說異熟生色斷已更續。或說傍生餓鬼天趣亦得別解脫戒。或說心無染污亦得續生。或說一切續生皆由愛恚。或說律儀不律儀分受亦全受。或說傍生餓鬼有無間業。或說無間解脫二道俱能斷諸煩惱。或說意識相應善有漏慧非皆是見。或說身邊二見皆是不善亦他界緣。或說一切煩惱皆是不善。或說無樂舍受。或說唯無舍受。或說無色界中亦有諸色。或說無想天歿皆墮惡趣。或說一切有情無非時死。或說諸無漏慧皆智見性。或說無有去來一切現在別別而說。或說色心非互為俱有因。或說羯剌藍位一切色根皆已具得。或說諸得頂法者皆不墮惡趣。或說諸善惡業皆可轉滅。或說諸無為法非實有體。或說諸世間道不斷煩惱。或說唯贍部洲能起愿智。無諍無礙重三摩地。或說心心所法亦緣無境。諸如是等差別諍論。各述所執數越多千。師弟相承度百千眾。為諸道俗解說稱揚。我佛法中於未來世當有如是諍論不同。為利為名惡說惡受。不證法實顛倒顯示。即於此部過現當來亦有如是諍論差別。世尊如是分明懸記。而諸弟子不顧聖言。各執所宗互相非毀。過屬弟子豈

【現代漢語翻譯】現代漢語譯本能見：有人說是和合（samagra，聚集）才能見。有人說意界（manodhatu，意識界）和法界（dhammadhatu，法處）都是常或無常。有人說一切色法（rupadharma，物質現象）不是剎那滅。有人說不相應行（viprayuktasamskara，非心非色的事物）有很長的時間存在。有人說無想滅定（asannasamapatti，無想定）中仍然有心識活動。有人說等無間緣（samanantarapratyaya，等無間緣）也適用於色法。有人說一切色法沒有同類因。有人說異熟生色（vipakaja-rupa，異熟所生的色法）斷滅后還會繼續產生。有人說傍生（tiryagyoni，畜生）、餓鬼（preta）和天趣（devaloka，天道）也能得到別解脫戒（pratimoksa-samvara，波羅提木叉戒）。有人說心沒有染污也能繼續輪迴。有人說一切續生都是由於愛和嗔。有人說律儀（samvara，戒律）和不律儀（asamvara，非戒律）可以部分受持，也可以全部受持。有人說傍生和餓鬼會造無間業（anantarya-karma，五逆罪）。有人說無間道（anantarya-marga，無間道）和解脫道（vimukti-marga，解脫道）都能斷除煩惱。有人說與意識相應的有漏善慧（sasrava-kusala-prajna，有漏的善的智慧）不全是見。有人說身見（satkayadristi，有身見）和邊見（antagrahadristi，邊見）都是不善的，也是他界緣。有人說一切煩惱都是不善的。有人說沒有樂受和舍受。有人說只有無舍受。有人說無色界（arupyadhatu，無色界）中也有色法。有人說從無想天（asannadeva，無想天）死後都會墮入惡趣。有人說一切有情（sattva，眾生）沒有非時而死。有人說一切無漏慧（anasrava-prajna，無漏的智慧）都具有智見性。有人說沒有過去和未來，一切現在都是分別而說的。有人說色法和心法不是互為俱有因（sahabhu-hetu，俱生因）。有人說在羯剌藍位（kalala，凝滑位）時，一切色根（rupayatana，色根）都已經完全具備。有人說得到頂法（agradharma，頂法）的人都不會墮入惡趣。有人說一切善惡業都可以轉變消滅。有人說一切無為法（asamskrita-dharma，無為法）沒有真實的自體。有人說一切世間道（laukika-marga，世間道）不能斷除煩惱。有人說只有贍部洲（jambudvipa，南贍部洲）能生起愿智（pranidhana-jnana，愿智）、無諍三摩地（aranasamadhi，無諍三摩地）和無礙重三摩地（apratighasamadhi，無礙重三摩地）。有人說心和心所法（cittacaitta，心所）也能緣無境。像這些種種不同的爭論，各自陳述自己所執持的觀點，數量多達數千種。師父和弟子互相傳承，度化成百上千的民眾，為在家和出家的人解釋宣揚。我的佛法中，在未來世將會有這樣的爭論不同，爲了利益和名聲，錯誤地說，錯誤地接受，不證得法的真實，顛倒地顯示。就在這部經典中，過去、現在和未來也會有這樣的爭論差別。世尊這樣分明地預言，而各位弟子不顧佛的教誨，各自堅持自己的宗派，互相誹謗詆譭，過錯在於弟子，難道...

【English Translation】 English version Views: Some say that seeing arises from aggregation (samagra). Some say that both the mind-element (manodhatu) and the dharma-element (dhammadhatu) are either permanent or impermanent. Some say that all forms (rupadharma) do not perish in an instant. Some say that non-associated formations (viprayuktasamskara) endure for a long time. Some say that even in the cessation of perception and feeling (asannasamapatti), there is still mind. Some say that the immediately preceding condition (samanantarapratyaya) also applies to forms. Some say that all forms have no cause of the same kind. Some say that resultant forms (vipakaja-rupa), once ceased, continue again. Some say that animals (tiryagyoni), ghosts (preta), and beings in the heavens (devaloka) can also obtain individual liberation vows (pratimoksa-samvara). Some say that even with an unpolluted mind, rebirth can occur. Some say that all rebirths are due to love and hatred. Some say that vows (samvara) and non-vows (asamvara) can be partially or fully undertaken. Some say that animals and ghosts can commit deeds with immediate retribution (anantarya-karma). Some say that both the path of immediate consequence (anantarya-marga) and the path of liberation (vimukti-marga) can sever afflictions. Some say that wholesome wisdom with outflows (sasrava-kusala-prajna) associated with consciousness is not all seeing. Some say that both the view of self (satkayadristi) and the extreme views (antagrahadristi) are unwholesome and are conditions for other realms. Some say that all afflictions are unwholesome. Some say that there is no feeling of pleasure and equanimity. Some say that there is only the feeling of non-equanimity. Some say that there are forms even in the formless realm (arupyadhatu). Some say that those who die from the heaven of non-perception (asannadeva) all fall into evil destinies. Some say that no sentient being (sattva) dies untimely. Some say that all wisdom without outflows (anasrava-prajna) has the nature of knowledge and seeing. Some say that there is no past or future, and all present moments are spoken of separately. Some say that form and mind are not mutually co-existent causes (sahabhu-hetu). Some say that in the kalala stage, all form-sense bases (rupayatana) are already fully obtained. Some say that those who have attained the highest dharma (agradharma) do not fall into evil destinies. Some say that all good and bad deeds can be transformed and extinguished. Some say that all unconditioned dharmas (asamskrita-dharma) have no real substance. Some say that all worldly paths (laukika-marga) do not sever afflictions. Some say that only in Jambudvipa (jambudvipa) can one generate the wisdom of aspiration (pranidhana-jnana), the samadhi of non-contention (aranasamadhi), and the samadhi of unobstructed weight (apratighasamadhi). Some say that mind and mental factors (cittacaitta) can also cognize non-objects. Such are the various disputes, each stating their own held views, amounting to thousands. Teachers and disciples pass them on to each other, converting hundreds of thousands of people, explaining and proclaiming them to lay and monastic people. In my Dharma, in the future, there will be such different disputes, for the sake of profit and fame, speaking wrongly and accepting wrongly, not realizing the truth of the Dharma, displaying it in a reversed manner. Even in this scripture, there will be such differences in disputes in the past, present, and future. The World-Honored One has clearly foretold this, but the disciples do not heed the Buddha's teachings, each adhering to their own sect, mutually slandering and defaming each other. The fault lies with the disciples, could it be...

在世尊。不可由斯謗一切智言。說諸業有不定者。理亦不然。有此業故。定應許有能感異熟不定業性。此若無者。修道斷結則為唐捐。以一切業定得果故。不應由此所說諸因。或復余因謗一切智。世尊成就不可思議希有功德高廣名稱。非理譭謗獲罪無邊。諸有智人皆應信佛。具一切智故先敬禮。

辯本事品第二之一

諸一切種諸冥滅　　拔眾生出生死泥　敬禮如是如理師　　對法藏論我當說

論曰。諸言雖總而別有所觀。別何所觀。謂俱利德滿。智斷具故。自利德滿。恩德備故。利他德滿。此即一切智慧拔濟有情。一切種冥皆永滅故智德圓滿。諸境界冥亦永滅故斷德圓滿。授正法手拔眾生出生死泥故恩德圓滿。聲聞獨覺雖滅諸冥。以染無知畢竟斷故。非一切種闕能永滅。不染無知殊勝智故。非具一切智。不能拔有情。冥謂翳膜能蔽凈眼。如是無知障真見故。冥惑昏闇能遮色像。如是無知覆實義故。諸有殊勝治道生時。令永不生。故稱為滅。謂滅一切品諸境冥故。言一切種諸冥滅拔眾生出生死泥者。由彼生死是諸有情無始時來沉溺處故。難可出故。所以譬泥。眾生於中淪沒無救。諸有成就巧智大悲。授如應言拔濟令出。敬禮如是如理師者。稽首具前自他利德。能說如理聖教大師。意樂隨眠智等闕故。

【現代漢語翻譯】現代漢語譯本：世尊啊，不能因為這樣就誹謗一切智者說，所有業的果報都是不確定的。這種說法在道理上也是不成立的。因為有這樣的業存在，就應該承認存在能夠感生不同果報的不定業性。如果不存在這種不定業性，那麼修道斷除煩惱就成了徒勞，因為一切業都必定會產生果報。不應該因為這些所說的原因，或者其他原因而誹謗一切智者。世尊成就了不可思議的稀有功德和崇高的名聲，非理性的誹謗會招致無邊的罪過。所有有智慧的人都應該相信佛陀，因為他具備一切智慧，所以首先要恭敬頂禮。

辯本事品第二之一

斷滅一切種類的愚昧，拔濟眾生脫離生死泥潭。恭敬頂禮這樣的如理導師，我將宣講對法藏論。

論曰：各種言論雖然是總體的，但都有各自的觀察角度。各自觀察什麼呢？就是觀察圓滿的自利和他利功德。自利功德圓滿，是因為智慧和斷證都具足；利他功德圓滿，是因為恩德具備。這就是說，一切智慧拔濟有情，因為一切種類的愚昧都被永遠斷滅，所以智德圓滿。因為一切境界的愚昧也被永遠斷滅，所以斷德圓滿。以授予正法之手，拔濟眾生脫離生死泥潭，所以恩德圓滿。聲聞和獨覺雖然也能斷滅各種愚昧，但因為染污的無知沒有被徹底斷除，所以不能斷滅一切種類的愚昧，因為他們缺少能夠斷滅不染污無知的殊勝智慧，所以不具備一切智慧。也不能拔濟有情。愚昧就像翳膜，能夠遮蔽清凈的眼睛。同樣，無知能夠障礙真實的見解。愚昧的迷惑和昏暗能夠遮蔽色像，同樣，無知能夠覆蓋真實的意義。當各種殊勝的對治之道生起時，使愚昧永遠不再生起，所以稱為斷滅。也就是斷滅一切品類的境界愚昧。說『斷滅一切種類的愚昧，拔濟眾生脫離生死泥潭』，是因為生死是諸有情無始以來沉溺的地方，難以脫離，所以比喻為泥潭。眾生在其中沉淪而沒有救助。諸有成就巧妙智慧和大悲心的人，會授予相應的言教，拔濟他們脫離泥潭。『恭敬頂禮這樣的如理導師』，就是稽首頂禮具備前面所說的自利和他利功德，能夠宣說如理聖教的大師。因為意樂、隨眠、智慧等方面有所欠缺。

【English Translation】 English version: Venerable One, it is not permissible to slander the Omniscient One by saying that the results of all actions are uncertain. This reasoning is also incorrect. Because such actions exist, it must be admitted that there is an indeterminate nature of actions that can produce different results. If this indeterminate nature did not exist, then the practice of the path and the severing of afflictions would be in vain, because all actions would necessarily produce results. One should not slander the Omniscient One based on these stated reasons or other reasons. The Venerable One has achieved inconceivable rare merits and lofty fame; irrational slander will incur boundless sins. All wise people should believe in the Buddha, because he possesses all wisdom, so first, we should respectfully prostrate.

Chapter Two, Part One: Exposition of the Basis

Extinguishing all kinds of darkness, Rescuing beings from the mire of birth and death. Respectfully prostrating to such a teacher who speaks according to reason, I shall expound the Abhidharma Treasury.

Treatise: Although the various statements are general, they each have their own perspective. What do they each observe? They observe the completeness of benefits for oneself and others. The benefits for oneself are complete because wisdom and cessation are fully possessed; the benefits for others are complete because kindness is complete. That is to say, all wisdom can liberate sentient beings because all kinds of darkness are permanently extinguished, so the merit of wisdom is complete. Because the darkness of all realms is also permanently extinguished, the merit of cessation is complete. With the hand of bestowing the correct Dharma, rescuing beings from the mire of birth and death, so the merit of kindness is complete. Although the Hearers (Śrāvakas) and Solitary Buddhas (Pratyekabuddhas) can also extinguish various darknesses, they cannot extinguish all kinds of darkness because defiled ignorance is not completely severed. Because they lack the superior wisdom that can extinguish undefiled ignorance, they do not possess all wisdom. Nor can they rescue sentient beings. Darkness is like a cataract that can obscure the pure eye. Similarly, ignorance can obstruct true insight. The delusion and obscurity of darkness can obscure forms; similarly, ignorance can cover up true meaning. When various superior antidotal paths arise, causing darkness to never arise again, it is called extinction. That is, extinguishing the darkness of all categories of realms. Saying 'Extinguishing all kinds of darkness, rescuing beings from the mire of birth and death' is because birth and death are the places where sentient beings have been drowning since beginningless time, and are difficult to escape, so they are likened to mire. Sentient beings are sinking in it without rescue. Those who have achieved skillful wisdom and great compassion will bestow appropriate teachings, rescuing them from the mire. 'Respectfully prostrating to such a teacher who speaks according to reason' is to prostrate to the master who possesses the aforementioned benefits for oneself and others, and who can expound the holy teachings according to reason. Because of deficiencies in intention, latent tendencies, and wisdom, etc.

聲聞獨覺非如理師。唯佛世尊具如是德。故是前總諸言所觀為正流通。彼所立教。故先贊禮如理教師。以贊禮言滅諸惡障。標嘉瑞已許發論端。故言我當說對法藏。何謂對法。頌曰。

凈慧隨行名對法　　及能得此諸慧論

論曰。凈謂無漏。慧謂擇法。此即總攝無漏慧根。何緣得知。唯無漏慧名為對法。以佛世尊恣天帝等所請問故。如契經說。我有甚深阿毗達磨及毗柰耶。恣汝請問。是許天帝請問聖道及此聖道所證果義。恣伐蹉類契經亦爾。復以何緣唯無漏慧名為對法。由此現觀諸法相已不重迷故。豈不現觀非唯慧能。是則對法應非唯慧。正覺諦理說名現觀。故現觀用唯慧非余。又現觀中慧為最勝。具三能故獨稱對法。然此對法非不待余。故慧隨行亦名對法。即慧眷屬名曰隨行。眷屬者何。謂慧隨轉色受想等諸心所法生等及心。如是總說無漏五蘊。名為對法。此則勝義阿毗達磨。若說世俗阿毗達磨。即能得此諸慧諸論。此謂前所得無漏慧根諸慧。謂能得世間三慧即是世間殊勝修慧思慧聞慧。及彼隨行依所得近遠說三慧次第。非離如是慧及隨行無漏慧根可能證得。是能得此勝方便故。同無漏慧受對法名。如慈方便亦名慈等。論謂能得。此發智等諸論是無漏慧勝資糧故。亦名對法。如業異熟漏等資糧亦名業等。

【現代漢語翻譯】現代漢語譯本聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）和獨覺（Pratyekabuddha，無需依賴他人教導，通過自身努力證悟的修行者）不是如理的導師。只有佛世尊才具備這樣的功德。因此，前面總的言論所觀察的，是作為正流通的佛陀所立的教法。所以首先贊禮如理的導師，以贊禮的言語滅除各種惡障，標明吉祥的徵兆后，允許開始論述的開端。所以說『我當說對法藏』。什麼是對法（Abhidharma）呢？頌文說：

『凈慧隨行名對法，及能得此諸慧論。』

論述說：『凈』是指無漏（Anāsrava，沒有煩惱的）。『慧』是指擇法（dharmapravicaya，選擇和辨別法）。這總括了無漏慧根（anāsrava-jñānendriya，無漏智慧的根源）。憑什麼得知只有無漏慧才被稱為對法呢？因為佛世尊可以隨意回答天帝等提出的問題。如契經所說：『我有甚深的阿毗達磨（Abhidharma，論藏）和毗柰耶（Vinaya，律藏），可以隨意讓你們提問。』這是允許天帝提問關於聖道（āryamārga，通往解脫的道路）以及此聖道所證得的果義（phala，修行所證得的果位）。《伐蹉類契經》也是如此。又憑什麼只有無漏慧才被稱為對法呢？因為通過它現觀（abhisamaya，直接體驗）諸法的實相后，就不會再次迷惑。難道現觀不是隻有智慧才能做到嗎？如果是這樣，那麼對法就不應該只有智慧。正覺的真理被稱為現觀，所以現觀的作用只有智慧，而不是其他。而且在現觀中，智慧是最殊勝的，因為它具備三種能力，所以單獨被稱為對法。然而，這種對法並非不需要其他輔助。所以，與智慧相關的也稱為對法。也就是智慧的眷屬被稱為隨行。眷屬是什麼呢？是指隨著智慧運轉的色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）等各種心所法（caitta，心理活動）、生等以及心（citta，意識）。這樣總的來說，無漏的五蘊（pañca-skandha，構成個體的五種要素）被稱為對法。這是勝義（paramārtha，究竟真實）的阿毗達磨。如果說世俗（saṃvṛti，相對真實）的阿毗達磨，就是能夠獲得這些智慧的各種論著。這裡所說的『諸慧』，是指能夠獲得世間的三種智慧，即世間的殊勝修慧（bhāvanā-maya-prajñā，通過禪修獲得的智慧）、思慧（cintā-maya-prajñā，通過思考獲得的智慧）和聞慧（śruta-maya-prajñā，通過聽聞獲得的智慧）。以及與它們相關的，根據所獲得的遠近來說明這三種智慧的次第。如果離開了這些智慧以及與無漏慧根相關的，就不可能證得。因為這是能夠獲得這種殊勝方便的緣故，所以和無漏慧一樣，接受對法的名稱。如同慈悲的方便也稱為慈悲等等。『論』是指能夠獲得此發智論（Jñānaprasthāna，論書名）等的各種論著，因為它們是無漏慧殊勝的資糧，所以也稱為對法。如同業（karma，行為）、異熟（vipāka，果報）、漏（āsrava，煩惱）等資糧也稱為業等等。

【English Translation】 English version Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) are not teachers in accordance with the principle. Only the World Honored One, the Buddha, possesses such virtues. Therefore, what is observed by the preceding general statements is the teaching established by the Buddha as the correct transmission. Therefore, first, praise and pay homage to the teacher in accordance with the principle, using words of praise and homage to extinguish all evil obstacles, and after marking auspicious signs, permission is granted to initiate the discussion. Therefore, it is said, 'I shall speak of the Abhidharma Treasury.' What is Abhidharma?

The verse says:

'Pure wisdom accompanied by practice is called Abhidharma, as well as the treatises that can attain these wisdoms.'

The treatise says: 'Pure' means without outflows (Anāsrava). 'Wisdom' means discernment of dharmas (dharmapravicaya). This encompasses the root of wisdom without outflows (anāsrava-jñānendriya). How is it known that only wisdom without outflows is called Abhidharma? Because the World Honored One, the Buddha, can freely answer questions posed by deities such as Indra. As the sutra says, 'I have profound Abhidharma and Vinaya (discipline), you may ask freely.' This is permitting Indra to ask about the noble path (āryamārga) and the meaning of the fruits (phala) attained by this noble path. The Vatsagotra Sutra is also similar. Furthermore, why is it that only wisdom without outflows is called Abhidharma? Because after directly perceiving (abhisamaya) the characteristics of all dharmas through it, one will not be confused again. Is it not the case that direct perception is not solely achieved by wisdom? If so, then Abhidharma should not be solely wisdom. The truth of perfect enlightenment is called direct perception, therefore the function of direct perception is solely wisdom, not anything else. Moreover, in direct perception, wisdom is the most supreme, because it possesses three abilities, therefore it is uniquely called Abhidharma. However, this Abhidharma is not without reliance on others. Therefore, what accompanies wisdom is also called Abhidharma. That is, the retinue of wisdom is called accompaniment. What is the retinue? It refers to the mental factors (caitta) such as form (rūpa), feeling (vedanā), perception (saṃjñā), volition (saṃskāra), etc., that arise along with wisdom, as well as origination, etc., and the mind (citta). Thus, generally speaking, the five aggregates without outflows (pañca-skandha) are called Abhidharma. This is the Abhidharma of ultimate meaning (paramārtha). If we speak of the Abhidharma of conventional truth (saṃvṛti), it refers to the various treatises that can attain these wisdoms. The 'wisdoms' mentioned here refer to the three wisdoms that can be attained in the world, namely the supreme wisdom of cultivation (bhāvanā-maya-prajñā), the wisdom of reflection (cintā-maya-prajñā), and the wisdom of learning (śruta-maya-prajñā). And those associated with them, according to the proximity of what is attained, explain the order of these three wisdoms. If one is separated from these wisdoms and what is associated with the root of wisdom without outflows, it is impossible to attain. Because it is the means to attain this supreme expedient, it receives the name Abhidharma like wisdom without outflows. Just as the expedient of loving-kindness is also called loving-kindness, and so on. 'Treatises' refer to the various treatises such as the Jñānaprasthāna (a treatise name), because they are the supreme resources for wisdom without outflows, they are also called Abhidharma. Just as the resources of karma (action), vipāka (result), āsrava (outflow), etc., are also called karma, and so on.

前諸慧言亦攝生得。唯生得慧能正誦持對法論故。亦名對法。豈不此論是無漏慧勝資糧故。亦名對法。何乃別名對法。俱舍頌曰。

攝彼勝義依彼故　　此立對法俱舍名

論曰。藏謂堅實猶如樹藏對法實義皆入此攝。此論是彼對法之藏。即是對法之堅實義藏。或所依猶如刀藏。謂彼對法是此所依引彼義言造此論故。此論以彼對法為藏。即以對法為所依義。彼何因說誰復先說。雖不應問說對法人。佛教依法不依人故。而為開示說對法因。彼能說人亦應顯了。頌曰。

若離擇法定無餘　　能滅諸惑勝方便　由惑世間漂有海　　為寂大師說對法

論曰。由離擇法無勝方便。能滅世間引苦諸惑。故世尊言。若於一法未達未知。我終不說能正盡苦。世間未滅諸煩惱故。於三有海生死輪迴。為令世間修習擇法。永寂三有生因煩惱。是故大師先自演說阿毗達磨。佛若不說。舍利子等諸大聲聞。亦無有能于諸法相如理思擇。然佛大師隨所化者。性差別故處處散說。尊者迦多衍尼子等諸大聲聞。以妙愿智觀過去佛所說法教。如其所應安置結集。如大尊者迦葉波等共所結集律及契經。經律二藏隨文結集。唯對法藏隨義結集。如說諸有結集義言。于律及經彼為殊勝。隨佛聖教結集對法是佛所許得佛說名。何等名為所思

【現代漢語翻譯】現代漢語譯本：先前的那些智慧之言也能攝受眾生，使之獲得利益。但只有生來就具有的智慧才能正確地誦讀和受持《對法論》，因此它也被稱為『對法』（Abhidharma，殊勝之法）。難道不是因為這部論是無漏智慧的殊勝資糧，所以才被稱為『對法』嗎？為何還要另外取名為『對法』呢？《俱舍論》的頌文說：『攝彼勝義依彼故，此立對法俱舍名。』論中解釋說：『藏』意味著堅實，就像樹木的樹藏一樣。《對法》的真實含義都包含在此論中。這部論就是《對法》的寶藏，也就是《對法》的堅實意義的寶藏。或者說，『藏』是所依，就像刀的刀鞘一樣。意思是說，《對法》是這部論所依賴的，因為這部論引用了《對法》的意義而寫成。這部論以《對法》為寶藏，也就是以《對法》為所依賴的意義。是什麼原因要宣說《對法》，又是誰先宣說的呢？雖然不應該問宣說《對法》的人是誰，因為佛教是依法不依人的。但爲了開示宣說《對法》的原因，也應該顯明能夠宣說《對法》的人。《頌》中說：『若離擇法定無餘，能滅諸惑勝方便，由惑世間漂有海，為寂大師說對法。』論中解釋說：如果沒有如理抉擇之法，就沒有殊勝的方便能夠滅除世間引生痛苦的各種迷惑。所以世尊說：『如果對一種法沒有通達和了解，我終究不會說能夠真正地斷盡痛苦。』因為世間沒有滅除各種煩惱，所以在三有之海中生死輪迴。爲了讓世間修習如理抉擇之法，永遠寂滅三有生起之因——煩惱，所以偉大的導師首先親自演說了阿毗達磨（Abhidharma，對法）。如果佛陀不說，舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）等各位大聲聞弟子，也沒有能力對諸法的體相如理地進行思擇。然而，佛陀大導師隨著所教化眾生的根性差別，在各處分散地宣說。尊者迦多衍尼子（Katyayaniputra，論師，著有《發智論》）等各位大聲聞弟子，以微妙的願力和智慧，觀察過去諸佛所說的法教，如其所應地安置和結集。就像大尊者迦葉波（Mahakasyapa，佛陀十大弟子之一，頭陀第一）等共同結集律藏和契經一樣。經藏和律藏是隨文結集，只有對法藏是隨義結集。就像經中說『諸有結集義言，于律及經彼為殊勝』。隨順佛陀的聖教結集對法，是佛陀所允許的，可以得到佛陀所說的名稱。什麼叫做所思（所思考的內容）呢？

【English Translation】 English version: Previous wise words also gather and benefit beings. However, only innate wisdom can correctly recite and uphold the Abhidharma (the higher teachings), hence it is also named 'Abhidharma'. Is it not because this treatise is a supreme resource of undefiled wisdom that it is also named 'Abhidharma'? Why then is it given the separate name 'Abhidharma'? The verse in the Abhidharmakosa states: 'Gathering that supreme meaning, relying on that, this is established as Abhidharmakosa.' The commentary explains: 'Treasury' signifies solidity, like the heartwood of a tree. The true meaning of Abhidharma is entirely contained within this treatise. This treatise is the treasury of Abhidharma, that is, the treasury of the solid meaning of Abhidharma. Or, 'treasury' is the support, like a scabbard for a sword. It means that Abhidharma is what this treatise relies on, because this treatise is written by drawing upon the meaning of Abhidharma. This treatise takes Abhidharma as its treasury, that is, it takes Abhidharma as the meaning it relies on. What is the reason for expounding Abhidharma, and who expounded it first? Although one should not ask who expounded Abhidharma, because Buddhism relies on the Dharma, not on persons. However, to reveal the reason for expounding Abhidharma, the person who can expound Abhidharma should also be made clear. The verse states: 'If apart from discriminating Dharma, there is no other supreme means to extinguish the afflictions that cause suffering in the world, the Master of Tranquility spoke of Abhidharma.' The commentary explains: Without the Dharma of proper discrimination, there is no supreme means to extinguish the various afflictions that cause suffering in the world. Therefore, the World-Honored One said, 'If I have not penetrated and understood one Dharma, I would never say that I can truly exhaust suffering.' Because the world has not extinguished the various afflictions, they transmigrate in the ocean of the three existences. To enable the world to cultivate the Dharma of proper discrimination and to forever pacify the afflictions that are the cause of the arising of the three existences, the great teacher first personally expounded the Abhidharma. If the Buddha did not speak, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) and other great Sravakas would not have the ability to properly contemplate the characteristics of all Dharmas. However, the great teacher Buddha, according to the different natures of those he was teaching, expounded it in various places. The Venerable Katyayaniputra (a scholar who authored the Jnanaprasthana) and other great Sravakas, with subtle vows and wisdom, observed the teachings spoken by the Buddhas of the past and arranged and compiled them accordingly, just as the Venerable Mahakasyapa (one of the Buddha's ten great disciples, foremost in ascetic practices) and others jointly compiled the Vinaya and Sutras. The Sutra Pitaka and Vinaya Pitaka were compiled according to the text, while only the Abhidharma Pitaka was compiled according to the meaning. As it is said in the Sutras, 'Those who compile the meaning are superior to those who compile the text in the Vinaya and Sutras.' Compiling the Abhidharma in accordance with the Buddha's teachings is permitted by the Buddha and can receive the name spoken by the Buddha. What is called 'thought' (what is being thought about)?

擇法。世尊依彼說對法耶。頌曰。

有漏無漏法　　除道余有為　于彼漏隨增　　故說名有漏　無漏謂道諦　　及三種無為　謂虛空二滅　　此中空無礙　擇滅謂離系　　隨系事各別　畢竟礙當生　　別得非擇滅

論曰。說一切法略有二種。一者有漏。二者無漏。此則總說。次當別解。除道聖諦余有為法。是名有漏。此復云何。謂五取蘊色。乃至識。如說云何名色取蘊。謂有漏色隨順諸取。廣說乃至。識亦如是。何緣取蘊名為有漏。以于其中漏隨增故。有身見等諸煩惱中立漏名想令染污心常漏泄故。與漏相應。及漏境界隨增漏故。名漏隨增。隨增眠義后當廣辯。由此應知已遮一切。不同界地及無漏緣煩惱境界隨眠有漏。彼此展轉不隨增故。非相對立。如是二名有漏無漏。復有何相。如世尊言。有漏法者。謂所有色隨順諸取。是能增益諸有取義廣說乃至。識亦如是。與此相違是無漏法。有漏無漏略相如是。或有漏者。謂墮世間。若出世間名為無漏。世間所攝名墮世間。謂處世間不出為義。依苦諦體立世間名。故契經說。吾當為汝宣說世間及世間集。又五取蘊名苦有漏。故知有漏。謂墮世間。寧知墮世間皆是有漏法。如世尊說。吾當為汝宣說有漏及無漏法。有漏法者。謂諸所有眼諸所有色。諸所有眼

【現代漢語翻譯】現代漢語譯本擇法。世尊是依據什麼來說明『對法』（Abhidharma，論藏）的呢？頌文說：

『有漏』（sāsrava，與煩惱相關的）和『無漏』（anāsrava，沒有煩惱的）的法，除了『道』（mārga，通往解脫的道路）以外，其餘的『有為法』（saṃskṛta，因緣和合而成的法）都屬於『有漏』。因為在這些法中，『漏』（āsrava，煩惱）會隨之增長，所以稱之為『有漏』。

『無漏』指的是『道諦』（mārga-satya，四聖諦之一，指引解脫的道路），以及三種『無為法』（asaṃskṛta，非因緣和合而成的法），即『虛空』（ākāśa，沒有阻礙的空間）、『擇滅』（pratisaṃkhyā-nirodha，通過智慧選擇而達到的滅盡）和『非擇滅』（apratisaṃkhyā-nirodha，非通過智慧選擇而達到的滅盡）。其中，『虛空』是沒有阻礙的。

『擇滅』是指『離系』（visamyoga，脫離束縛的狀態），隨著所斷除的『系』（saṃyoga，束縛）的不同而各不相同。『畢竟礙當生』（atyantam anāvaraṇaṃ bhaviṣyati，未來徹底阻礙生起），『別得非擇滅』（pṛthag eva apratisaṃkhyā-nirodhaṃ prāpnoti，分別獲得非擇滅）。

論中說：總括來說，一切法可以分為兩種：『有漏』和『無漏』。這是總體的說明，接下來將分別解釋。除了『道』這個聖諦之外，其餘的『有為法』都稱為『有漏』。這些『有漏』法是什麼呢？就是『五取蘊』（pañca upādāna-skandha，執取的對象），即色、受、想、行、識。例如，什麼是『色取蘊』呢？就是與『諸取』（upādāna，執取）相應的『有漏色』。廣而言之，受、想、行、識也是如此。為什麼『取蘊』被稱為『有漏』呢？因為在這些『取蘊』中，『漏』會隨之增長。在『有身見』（satkāya-dṛṣṭi，認為五蘊為真實自我的邪見）等各種煩惱中，設立『漏』這個名稱，是因為它們會使染污的心持續漏泄。它們與『漏』相應，並且是『漏』的境界，所以會增長『漏』。『隨增眠義』（anusaya，隨眠）的含義將在後面詳細解釋。由此可知，這已經排除了所有不同界、地以及『無漏緣』（anāsrava-pratyaya，無漏的因緣）的煩惱境界的『隨眠』。因為它們彼此之間不會互相增長，所以不是相對而立的。『有漏』和『無漏』這兩種名稱，還有什麼其他的特徵呢？正如世尊所說：『有漏法』是指所有與『諸取』相應的色，它們能夠增長各種『有取』（sa-upādāna，與執取相關的）的意義。廣而言之，受、想、行、識也是如此。與此相反的就是『無漏法』。『有漏』和『無漏』的簡要特徵就是這樣。

或者說，『有漏』是指墮入世間的法，而『無漏』是指超出世間的法。被世間所包含的法，就稱為『墮入世間』，意思是處於世間而沒有超出。依據『苦諦』（duḥkha-satya，四聖諦之一，指出現實世界的痛苦本質）的本體，設立『世間』這個名稱。所以契經中說：『我將為你們宣說世間和世間的集起』。又，『五取蘊』被稱為『苦』（duḥkha，痛苦）和『有漏』。因此可知，『有漏』是指墮入世間的法。怎麼知道墮入世間的法都是『有漏法』呢？正如世尊所說：『我將為你們宣說有漏和無漏法。有漏法是指所有眼、所有色、所有眼』

【English Translation】 English version Discernment of Dharmas (dharmapravicaya). Does the World-Honored One explain the 'Counterpart Dharma' (Abhidharma) based on that? The verse says:

'Defiled' (sāsrava, associated with afflictions) and 'undefiled' (anāsrava, without afflictions) dharmas, except for the 'Path' (mārga, the way to liberation), the remaining 'conditioned dharmas' (saṃskṛta, dharmas that arise from causes and conditions) are all 'defiled'. Because in these dharmas, 'defilements' (āsrava, afflictions) increase, they are called 'defiled'.

'Undefiled' refers to the 'Truth of the Path' (mārga-satya, one of the Four Noble Truths, guiding the path to liberation), and the three 'unconditioned dharmas' (asaṃskṛta, dharmas not arising from causes and conditions), namely 'space' (ākāśa, unobstructed space), 'cessation through discernment' (pratisaṃkhyā-nirodha, cessation attained through wise choice), and 'cessation not through discernment' (apratisaṃkhyā-nirodha, cessation not attained through wise choice). Among these, 'space' is without obstruction.

'Cessation through discernment' refers to 'separation from bonds' (visamyoga, the state of being free from bondage), which varies depending on the 'bonds' (saṃyoga, fetters) being severed. 'Ultimately, obstruction will arise' (atyantam anāvaraṇaṃ bhaviṣyati, future complete obstruction of arising), 'separately attaining cessation not through discernment' (pṛthag eva apratisaṃkhyā-nirodhaṃ prāpnoti, separately attaining cessation not through discernment).

The treatise says: Generally speaking, all dharmas can be divided into two types: 'defiled' and 'undefiled'. This is a general explanation, and next, we will explain them separately. Except for the 'Truth of the Path', the remaining 'conditioned dharmas' are called 'defiled'. What are these 'defiled' dharmas? They are the 'five aggregates of clinging' (pañca upādāna-skandha, objects of clinging), namely form, feeling, perception, mental formations, and consciousness. For example, what is the 'aggregate of clinging to form'? It is 'defiled form' that corresponds to 'clinging' (upādāna, attachment). Broadly speaking, feeling, perception, mental formations, and consciousness are also the same. Why are the 'aggregates of clinging' called 'defiled'? Because in these 'aggregates of clinging', 'defilements' increase. Among the various afflictions such as 'view of self' (satkāya-dṛṣṭi, the false view of considering the five aggregates as a real self), the name 'defilement' is established because they cause the defiled mind to continuously leak. They correspond to 'defilements' and are the realm of 'defilements', so they increase 'defilements'. The meaning of 'latent tendencies' (anusaya, dormant tendencies) will be explained in detail later. From this, it should be known that this has already excluded all 'latent tendencies' of afflictions in different realms, planes, and 'undefiled conditions' (anāsrava-pratyaya, undefiled conditions). Because they do not increase each other, they are not relatively established. What other characteristics do these two names, 'defiled' and 'undefiled', have? Just as the World-Honored One said: 'Defiled dharmas' refer to all forms that correspond to 'clinging', and they can increase the meaning of various 'with clinging' (sa-upādāna, associated with clinging). Broadly speaking, feeling, perception, mental formations, and consciousness are also the same. The opposite of this is 'undefiled dharma'. The brief characteristics of 'defiled' and 'undefiled' are like this.

Or, 'defiled' refers to dharmas that fall into the world, while 'undefiled' refers to dharmas that transcend the world. Dharmas that are included in the world are called 'falling into the world', meaning being in the world without transcending it. Based on the essence of the 'Truth of Suffering' (duḥkha-satya, one of the Four Noble Truths, pointing out the painful nature of the real world), the name 'world' is established. Therefore, the sutra says: 'I will explain to you the world and the arising of the world'. Also, the 'five aggregates of clinging' are called 'suffering' (duḥkha, pain) and 'defiled'. Therefore, it can be known that 'defiled' refers to dharmas that fall into the world. How do we know that dharmas that fall into the world are all 'defiled dharmas'? Just as the World-Honored One said: 'I will explain to you defiled and undefiled dharmas. Defiled dharmas refer to all eyes, all forms, all eyes'

識。諸所有眼觸。諸所有眼觸為緣內所生。或樂受或苦受或不苦不樂受。如是乃至。墮世間意。墮世間法。墮世間意識。墮世間意觸。廣說乃至。名有漏法。無漏法者。謂出世間意。出世間法。出世間意識。出世間意觸。廣說乃至。名無漏法。依此聖教及由正理。知墮世間皆是有漏。已辯有漏及有漏因。云何無漏。謂道聖諦及三無為。名為無漏。道聖諦者。謂非有漏色等五蘊。三無為者。謂即虛空擇非擇滅。此虛空等及道聖諦。名無漏因。次前已說其道聖諦后當廣辯。于略所說三無為中。虛空但以無礙為性。于中諸法最極顯現。無障為相。故名虛空。謂諸大種及造色聚。一切不能遍覆障故。或非所障亦非能障。故說虛空。無障為相。擇滅即以離係爲性。擇謂如理勤所成慧。於四聖諦各別行相。如理思擇。故名為擇。由擇所得諸有漏法永離系性。此定能礙諸系得生。故名擇滅。或有是滅而非離系。為簡彼故說離系言。有作是言。諸所斷法同一擇滅。無同類故阿毗達磨。諸大論師咸作是言。隨系事別。所以者何。此若一者。修余治道有無用過。若諸所斷同一擇滅。證得苦法智忍所斷煩惱滅時。余煩惱滅為證得不。若證得者。修余治道便為無用。若不證得。是則一物證少非余。與理相違有分過故。由是定應許離系事隨系事量

【現代漢語翻譯】現代漢語譯本識（Vijnana，了別作用）。所有由眼觸（Cakshusamsparsaja，眼根與色塵的接觸）所生，以及由眼觸為緣在內所生的樂受、苦受或不苦不樂受，乃至墮入世間的意（Manas，意識的根本）、世間法（Lokadharma，世俗的規律）、世間意識（Laukika-vijnana，與世俗相關的意識）、世間意觸（Laukika-manas-samsparsaja，與世俗相關的意根與法塵的接觸），總而言之，這些都稱為有漏法（Sasrava-dharma，能產生煩惱的法）。無漏法（Anasrava-dharma，沒有煩惱的法）是指超出世間的意、超出世間的法、超出世間的意識、超出世間的意觸，總而言之，這些都稱為無漏法。依據聖教（Aryadharma，佛陀的教導）以及正確的道理，可知墮入世間的一切都是有漏的。以上已經辨明了有漏以及有漏的因。什麼是無漏呢？是指道聖諦（Marga-satya，通往解脫的真理）以及三種無為法（Asamskrta-dharma，不生不滅的法），稱為無漏。道聖諦是指非有漏的色等五蘊（Panca-skandha，構成個體的五種要素）。三種無為法是指虛空（Akasa，沒有阻礙的空間）、擇滅（Pratisamkhya-nirodha，通過智慧選擇而達到的滅盡）和非擇滅（Apratisamkhya-nirodha，不通過智慧選擇自然達到的滅盡）。虛空等以及道聖諦，稱為無漏因。前面已經說了道聖諦，後面將詳細辨明。在簡略所說的三種無為法中，虛空只是以無礙為特性，一切法在其中最極顯現，以沒有障礙為相狀，所以稱為虛空。因為諸大種（Mahabhuta，構成物質世界的四大元素）以及造色聚（Rupa-skandha，由四大元素構成的物質），一切都不能遍覆和障礙它。或者說，它既不是被障礙的，也不是能障礙的，所以說虛空以無障礙為相狀。擇滅是以離系（Visamyoga，脫離束縛）為特性。擇是指如理勤奮所成就的智慧，對於四聖諦（Arya-satya，關於苦難、苦難的起因、苦難的止息和止息苦難的道路的四條真理）的各個別行相，如理思擇，所以稱為擇。由擇所得的諸有漏法，具有永遠脫離束縛的性質。此擇滅必定能夠阻礙諸煩惱的產生，所以稱為擇滅。或者有些是滅，但並非離系，爲了簡別那些滅，所以說『離系』二字。有人這樣認為，所有被斷除的法都是同一個擇滅。阿毗達磨（Abhidharma，佛教的論藏）的諸大論師都這樣說，隨著所繫縛的事物不同，擇滅也不同。為什麼這樣說呢？如果擇滅是同一個，那麼修習其他的對治道就會有過失，變得沒有用處。如果所有被斷除的法都是同一個擇滅，那麼在證得苦法智忍（Duhkha-dharma-jnana-ksanti，對苦諦的忍可）時，所斷的煩惱滅時，其餘的煩惱滅了嗎？如果證得了，那麼修習其他的對治道就沒有用了。如果不證得，那麼就是說一個事物證得了一部分，而不是全部，這與道理相違背，因為有部分存在。因此，必定應該承認離系的事物隨著所繫縛的事物的量而不同。

【English Translation】 English version Consciousness (Vijnana, the function of distinguishing). All eye-contact (Cakshusamsparsaja, the contact between the eye sense and the object of sight), and all pleasant, painful, or neither-painful-nor-pleasant feelings arising internally due to eye-contact, and so on, falling into the mundane mind (Manas, the root of consciousness), mundane dharmas (Lokadharma, worldly principles), mundane consciousness (Laukika-vijnana, consciousness related to the mundane), mundane mind-contact (Laukika-manas-samsparsaja, the contact between the mundane mind-sense and the object of mind), in short, these are called defiled dharmas (Sasrava-dharma, dharmas that can produce afflictions). Undefiled dharmas (Anasrava-dharma, dharmas without afflictions) refer to the supramundane mind, supramundane dharmas, supramundane consciousness, supramundane mind-contact, in short, these are called undefiled dharmas. According to the Holy Teachings (Aryadharma, the Buddha's teachings) and correct reasoning, it is known that everything that falls into the mundane is defiled. The defiled and the causes of the defiled have already been distinguished above. What is undefiled? It refers to the Noble Truth of the Path (Marga-satya, the truth of the path to liberation) and the three unconditioned dharmas (Asamskrta-dharma, dharmas that neither arise nor cease), which are called undefiled. The Noble Truth of the Path refers to the non-defiled five aggregates (Panca-skandha, the five elements that constitute an individual), such as form. The three unconditioned dharmas refer to space (Akasa, unobstructed space), cessation through discrimination (Pratisamkhya-nirodha, cessation achieved through wise choice), and cessation not through discrimination (Apratisamkhya-nirodha, cessation achieved naturally without wise choice). Space and so on, as well as the Noble Truth of the Path, are called undefiled causes. The Noble Truth of the Path has already been mentioned earlier, and will be explained in detail later. Among the three unconditioned dharmas mentioned briefly, space is characterized only by unobstructedness, in which all dharmas appear most clearly, with the characteristic of no obstruction, hence it is called space. Because the great elements (Mahabhuta, the four elements that constitute the material world) and the aggregates of derived form (Rupa-skandha, matter composed of the four elements) cannot completely cover and obstruct it. Or rather, it is neither obstructed nor capable of obstructing, hence it is said that space has the characteristic of no obstruction. Cessation through discrimination is characterized by dispassion (Visamyoga, freedom from bondage). Discrimination refers to the wisdom achieved through diligent effort in accordance with reason, contemplating the individual aspects of the Four Noble Truths (Arya-satya, the four truths about suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering) in accordance with reason, hence it is called discrimination. The defiled dharmas obtained through discrimination have the nature of being forever free from bondage. This cessation through discrimination is certain to obstruct the arising of afflictions, hence it is called cessation through discrimination. Or some are cessation, but not dispassion; in order to distinguish those cessations, the words 'dispassion' are used. Some say that all dharmas that are severed are the same cessation through discrimination. The great masters of Abhidharma (Abhidharma, Buddhist philosophical treatises) all say that cessation through discrimination differs according to the object of bondage. Why is this said? If cessation through discrimination were the same, then the practice of other antidotal paths would be flawed and useless. If all dharmas that are severed were the same cessation through discrimination, then when the afflictions severed upon attaining the forbearance of the knowledge of the dharma of suffering (Duhkha-dharma-jnana-ksanti, acceptance of the truth of suffering) cease, do the remaining afflictions cease? If they cease, then the practice of other antidotal paths would be useless. If they do not cease, then it means that one thing is attained partially, but not completely, which contradicts reason, because there is a part remaining. Therefore, it must be admitted that the objects of dispassion differ according to the amount of the objects of bondage.

。不違正理。無同類者。謂此擇滅自無同類因。亦非他因。故永礙當生得非擇滅。擇即前說如理成慧。不由此慧有法永遮。未來法生名非擇滅。如眼與意專一色時。余色諸聲香味觸等。唸唸謝往對彼少分。意處法處得非擇滅。以五識身及與一分意識身等於已滅境終不能生緣俱境故。由彼生用系屬同時所依緣故。若法能礙彼法生用此法離慧。定礙彼法令住未來永不生故名非擇滅。非唯緣闕便永不生。后遇同類緣彼復應生故。謂若先緣闕彼法可不生。后遇同類緣。何障令不起。前說除道。余有為法。是名有漏何謂有為。頌曰。

又諸有為法　　謂色等五蘊　亦世路言依　　有離有事等

論曰。老病死等災橫差別。隱積損伏故名為蘊。為別戒等故言色等。戒等五蘊不能具攝。一切有為色等五蘊具攝有為。故此偏說言有為者。眾緣聚集共所為故。未來未起。何謂有為。如所燒薪。是彼類故。諸不生法不越彼類。雖永不起而說有為。彼彼經中。世尊隨義名世路等。彼復云何。謂諸有為亦名世路。色等五蘊生滅法故。未來現在過去路中而流轉故。或為無常所吞食故。名為世路。諸不生法眾緣闕故。雖復不生是彼類故。立名無失。諸有為法亦名言依。言謂言音。或謂能說此言遠近所託名依。即義與名總說依故。以名依義

言復依名。是故言依總攝名義。如是名義具攝五蘊。故契經說。言依有三無四無五。由比善釋品類足論。彼說言依五蘊所攝。依是因義無為無果。故非言依。又若聚中三事可得。謂語依義說名言依。無為聚中唯有其義。無語依故不名言依。有說無為有依有義。但闕語故不名言依。又諸有為與能言體有俱起義。無為不然。諸有為法亦名有離。離謂永離即是涅槃。得已不還。墮生死故。有彼離故。說名有離。如有財者名為有財。此雖有為而非一切。以無漏道無擇滅故。又涅槃時亦舍聖道。故名有離。以說聖道猶如船筏亦應斷故。如契經言。法尚應斷。何況非法。諸有為法亦名有事。事謂所依。或是所住。即是因義。果依于因。從因生故。如子依母。或果住因能覆因故。如人住床。是因為果所映蔽義。因果前後故。及細粗性故。此有事故。說名有事。喻如前說。如是等類說有為法。諸名差別於此所說有為法中。頌曰。

有漏名取蘊　　亦說為有諍　及苦集世間　　見處三有等

論曰。前說除道余有為法。名為有漏。已辯其體。今為顯彼名想不同及差別義故復重說。已說一切有為名蘊。今說有漏名為取蘊。義準無漏但得蘊名唯諸漏中立取名想。以能執取三有生故。或能執持引後有業。故彼諸漏說名為取。色等五蘊

【現代漢語翻譯】現代漢語譯本：言語再次依賴於名稱。因此，言語依賴於總括的名稱和意義。這樣的名稱和意義完全包含了五蘊（色、受、想、行、識，構成個體存在的五種要素）。所以契經（佛經）上說，言語所依賴的有三，不是四，也不是五。這是通過比較善巧地解釋《品類足論》而得出的。該論說言語依賴於五蘊所包含的內容。『依』是原因的意思，無為法（未被創造的事物）沒有因果，所以不是言語所依賴的。此外，如果在一個聚合中可以得到三件事，即語依（語言的依據）、義（意義）和說名（名稱），那麼就稱為言語所依賴的。在無為法的聚合中，只有意義，沒有語依，所以不稱為言語所依賴的。有人說無為法有依有義，但缺少語，所以不稱為言語所依賴的。此外，所有的有為法（被創造的事物）與能言說的本體有同時生起的意義，無為法不是這樣。所有的有為法也稱為『有離』，『離』是指永遠的脫離，也就是涅槃（解脫）。得到之後不再返回，因為會墮入生死輪迴。因為有那樣的脫離，所以稱為『有離』。比如有財產的人稱為『有財』。這雖然是有為法，但不是全部，因為無漏道（超越煩惱的道路）沒有擇滅（通過智慧選擇而滅除）。此外，涅槃時也捨棄聖道，所以稱為『有離』。因為說聖道就像船筏一樣，也應該捨棄。如契經所說：『法尚且應該斷除，何況不是法？』所有的有為法也稱為『有事』，『事』是指所依賴的，或是所住的，也就是原因的意思。結果依賴於原因，從原因產生，就像孩子依賴母親。或者結果住在原因中，能夠覆蓋原因，就像人住在床上。這是因為結果映襯、遮蔽原因的意義。因為因果有先後，以及細微和粗大的性質，所以這稱為『有事』。比喻就像前面所說的那樣。像這些等等都說明有為法。各種名稱的差別在於這裡所說的有為法中。頌詞說：『有漏（有煩惱）的稱為取蘊（執取的蘊），也說為有諍（有爭論），以及苦（痛苦）、集（痛苦的根源）、世間（世界），見處（錯誤的見解的處所），三有（欲有、色有、無色有）等等。』論述說：前面說除了道（解脫的道路）以外的有為法，稱為有漏。已經辨別了它的本體。現在爲了顯示那些名稱和想法的不同以及差別的意義，所以再次重複說明。已經說了一切有為法稱為蘊。現在說有漏的稱為取蘊。按照這個意義，無漏的只能得到蘊的名稱，只有在各種煩惱中才建立取的名字和想法。因為能夠執取三有的生，或者能夠執持引來後有的業，所以那些煩惱稱為取。色等五蘊（色蘊、受蘊、想蘊、行蘊、識蘊）。

【English Translation】 English version: Speech again relies on names. Therefore, speech relies on the collective names and meanings. Such names and meanings fully encompass the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute individual existence). Therefore, the Sutras (Buddhist scriptures) say that speech relies on three things, not four, and not five. This is derived by skillfully explaining the Prakaranapada Shastra (Treatise on the Categories). That treatise says that speech relies on what is contained within the five skandhas. 'Reliance' (依) means cause; unconditioned phenomena (uncreated things) have no cause and effect, so they are not what speech relies on. Furthermore, if three things can be obtained in an aggregate, namely the basis of speech (語依), meaning (義), and designation (說名), then it is called what speech relies on. In the aggregate of unconditioned phenomena, there is only meaning, without the basis of speech, so it is not called what speech relies on. Some say that unconditioned phenomena have a basis and meaning, but lack speech, so they are not called what speech relies on. Moreover, all conditioned phenomena (created things) have the meaning of arising simultaneously with the entity that can speak; unconditioned phenomena are not like this. All conditioned phenomena are also called 'having separation' (有離); 'separation' refers to eternal separation, which is Nirvana (liberation). Once obtained, it is not returned, because one would fall into the cycle of birth and death. Because there is such separation, it is called 'having separation.' For example, someone with wealth is called 'having wealth.' Although this is a conditioned phenomenon, it is not all of them, because the unconditioned path (the path beyond afflictions) has no cessation through choice (擇滅). Furthermore, the holy path is also abandoned at the time of Nirvana, so it is called 'having separation.' Because it is said that the holy path is like a raft, it should also be abandoned. As the Sutra says: 'Even the Dharma (the teachings) should be abandoned, let alone what is not Dharma?' All conditioned phenomena are also called 'having affairs' (有事); 'affair' refers to what is relied upon, or what is dwelled in, which is the meaning of cause. The result relies on the cause, arising from the cause, just as a child relies on its mother. Or the result dwells in the cause, able to cover the cause, just as a person dwells on a bed. This is because the result reflects and obscures the meaning of the cause. Because cause and effect have before and after, as well as subtle and coarse natures, this is called 'having affairs.' The analogy is as mentioned before. Such things and so on all explain conditioned phenomena. The differences in various names lie in the conditioned phenomena spoken of here. The verse says: 'What is tainted (有漏) is called the grasping aggregates (取蘊), also said to be with strife (有諍), as well as suffering (苦), the origin of suffering (集), the world (世間), the place of views (見處), the three realms of existence (三有), and so on.' The treatise says: The conditioned phenomena mentioned earlier, except for the path (the path to liberation), are called tainted. Its substance has already been distinguished. Now, in order to show the differences in those names and ideas, as well as the meaning of the differences, it is repeated again. It has already been said that all conditioned phenomena are called aggregates. Now it is said that what is tainted is called the grasping aggregates. According to this meaning, the untainted can only obtain the name of aggregates; only among the various afflictions is the name and idea of grasping established. Because it is able to grasp the arising of the three realms of existence, or is able to hold and lead to the karma that brings about future existence, those afflictions are called grasping. The five skandhas, such as form (色蘊), etc.

從取生故。或生取故。名為取蘊。如草糠火。如花果樹。諸有漏法亦名有諍。謂煩惱中立諍名想。擾動善品故。損害自他故。蘊與諍俱。或諍蘊俱而得生起。故名有諍。此意顯示諍之與蘊非隨闕一余可得生。及者顯余有漏名想。謂或名苦。即五取蘊。是諸逼迫所依處故。自性粗重不安隱故。或名為集。即彼種類能為因故。能整合故。謂從取蘊取蘊整合。或名世間可毀壞故。如世尊說。性可毀壞。故名世間。非諸聖道性可毀壞。亦名世間。由此中無對治壞故。或名見處。薩迦耶等五見住中隨增眠故。由彼諸見於有漏法一切種時相無差別。堅執無動隨增眠故。體用增盛。故復別說。貪等癡疑則不如是。以彼貪等有一切種無一切時。癡一切時非無差別。疑無差別。而不堅執。是故有漏。不說彼處。或名三有。有因有依三有攝故。等言為攝名有染等。如是等類是有漏法。隨義別名。

說一切有部顯宗論卷第一大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第二

尊者眾賢造

三藏法師玄奘奉　詔譯辯本事品第二之二

如上所言。色等五蘊名有為法。色蘊者何。頌曰。

色者唯五根　　五境及無表

論曰。此中色言顯色蘊義。五根謂眼耳鼻舌身

【現代漢語翻譯】現代漢語譯本：因為『取』而產生，或者因為產生而『取』，所以稱為『取蘊』。如同草、糠和火，又如花和果樹。所有有漏法也稱為『有諍』，指的是在煩惱中建立『諍』的想念，因為它擾亂善良的品行，損害自己和他人。『蘊』和『諍』同時存在，或者『諍』和『蘊』一起產生，所以稱為『有諍』。這個意思是顯示『諍』和『蘊』不是缺少任何一個另一個就能產生的。『及』字顯示其餘的有漏名想，或者稱為『苦』，也就是五取蘊，因為它們是各種逼迫所依賴的地方，自性粗重而不安穩。或者稱為『集』，也就是它們的種類能夠作為原因，能夠整合，指的是從取蘊到取蘊的整合。或者稱為『世間』，因為它們是可以毀壞的，如世尊所說，性質是可以毀壞的，所以稱為『世間』。不是指聖道，因為聖道的性質是不可毀壞的。也稱為『世間』，因為其中沒有對治來破壞它。或者稱為『見處』，薩迦耶見（身見，認為五蘊和合的身體是真實的我）、邊見（執斷或執常的極端見解）、邪見（否定因果的錯誤見解）、見取見（執著于錯誤的見解）、戒禁取見（執著于不正確的戒律和禁忌）等五種見解潛伏增長的地方，因為這些見解對於有漏法在任何時候、任何情況下都沒有差別，堅固執著，不會動搖，潛伏增長。體和用都增長旺盛，所以特別說明。貪、嗔、癡、疑則不是這樣，因為貪等有一種情況是一切情況，有一種情況不是一切情況；癡是一切情況，但並非沒有差別；疑沒有差別，但不堅固執著。因此，有漏法不說這些地方。或者稱為『三有』（欲有、色有、無色有），因為有原因，有依靠，被三有所攝。『等』字是爲了包括名為『有染』等的法。像這些等等都是有漏法，根據意義的不同而有不同的名稱。

《說一切有部顯宗論》卷第一大正藏第29冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第二

尊者眾賢造

三藏法師玄奘奉詔譯辯本事品第二之二

如上所言，色等五蘊名有為法。色蘊者何？頌曰：

色者唯五根五境及無表

論曰：此中色言顯色蘊義。五根謂眼耳鼻舌身。

【English Translation】 English version: It is called 『Grasping Aggregate』 (Upadanaskandha) because it arises from grasping, or because grasping arises from it. It is like grass, chaff, and fire, or like flowering and fruit-bearing trees. All contaminated dharmas (Asrava-dharma) are also called 『Contentious』 (Savada), referring to the thought of establishing 『contention』 within afflictions (Klesha), because it disturbs virtuous qualities and harms oneself and others. The 『aggregate』 and 『contention』 exist simultaneously, or 『contention』 and 『aggregate』 arise together, hence it is called 『Contentious.』 This meaning shows that 『contention』 and 『aggregate』 cannot arise if either one is missing. The word 『and』 indicates the remaining contaminated name-thought, or it is called 『suffering』 (Duhkha), which is the Five Grasping Aggregates, because they are the place upon which all oppressions rely, and their nature is coarse, heavy, and unpeaceful. Or it is called 『accumulation』 (Samudaya), which means that their kind can be the cause and can accumulate, referring to the accumulation from grasping aggregate to grasping aggregate. Or it is called 『world』 (Loka), because it can be destroyed, as the World Honored One said, its nature can be destroyed, hence it is called 『world.』 It does not refer to the Noble Path (Aryamarga), because the nature of the Noble Path cannot be destroyed. It is also called 『world』 because there is no antidote to destroy it within. Or it is called 『place of views』 (Drstisthana), the place where the five views such as Satkayadristi (view of self, believing the body composed of the five aggregates to be the real self), Antagrahadristi (extreme views, holding to extreme views of permanence or annihilation), Mithyadristi (wrong views, incorrect views that deny cause and effect), Drstiparamarsa (holding onto wrong views), and Silavrataparamarsa (holding onto incorrect precepts and prohibitions) latently increase, because these views have no difference in any time or situation for contaminated dharmas, firmly holding on without wavering, latently increasing. The substance and function both increase and flourish, so it is specifically explained. Greed, anger, ignorance, and doubt are not like this, because greed, etc., have a situation where it is all situations, and a situation where it is not all situations; ignorance is all situations, but it is not without difference; doubt has no difference, but it is not firmly held. Therefore, contaminated dharmas do not speak of these places. Or it is called 『Three Realms』 (Trayo Bhavah) (Desire Realm, Form Realm, Formless Realm), because there is a cause, there is reliance, and it is encompassed by the Three Realms. The word 『etc.』 is to include dharmas called 『contaminated,』 etc. These and so on are all contaminated dharmas, with different names according to different meanings.

《Abhidharma-samuccaya-bhasya》Volume 1 Taisho Tripitaka Volume 29 No. 1563 《Abhidharma-samuccaya-bhasya》

《Abhidharma-samuccaya-bhasya》Volume 2

Composed by Venerable Samghabhadra

Translated by Tripitaka Master Xuanzang by Imperial Decree, Chapter 2, Section 2: Distinguishing the Nature of Things

As mentioned above, the five aggregates, such as form, are called conditioned dharmas. What is the form aggregate? The verse says:

Form is only the five roots, the five objects, and non-revealing form.

The treatise says: Here, the word 'form' reveals the meaning of the form aggregate. The five roots are the eye, ear, nose, tongue, and body.

。五境謂色聲香味觸。眼等所攝所行名境。及無表者。謂法處色。唯者唯此所顯十處。一處少分名為色蘊。如是諸色其相云何。頌曰。

彼識依凈色　　名眼等五根

論曰。彼謂前說眼等五根。識即眼耳鼻舌身識。依者眼等五識所依。如是所依凈色為體。如是即顯眼等五識。所依凈色名眼等根。故薄伽梵于契經中說眼等根凈色為相。本論亦說。云何眼根。眼識所依凈色為性。如是廣說諸聖教中。以根別識不以境界。故知彼言顯根非境。有說。彼者是境非根。而無意識。緣色等故。名色等識。彼識所依。名眼等過。由凈色言所簡別故。已辯根相。當辯境相。頌曰。

色二或二十　　聲唯有二種　味六香四種　　觸十一為性

論曰。言色二者。是二種義。謂顯與形。此中顯色有十二種。形色有八。故或二十。顯十二者。謂青黃赤白煙云塵霧影光明闇。於十二中青等四種是正顯色。云等八種是此差別。其義隱者。今當略釋。地水氣騰說之為霧。障光明起于中余色可見名影。翻此為闇。日焰名光。月星火藥寶珠電等諸焰名明。形色八者。謂長短方圓高下正不正。此中正者。謂形平等。形不平等名為不正余色易了。故今不釋。已說色處。當說聲處。能有呼召。故名為聲。或唯音響。說之為聲。善逝聖教咸

【現代漢語翻譯】五境指的是色、聲、香、味、觸（Wujing refers to sight, sound, smell, taste, and touch）。眼等所攝和所行的對象稱為境（Jing, object）。以及無表色（Wubiaose, unmanifested form），指的是法處色（Fachu se, form at the realm of dharma）。唯獨此處所顯示的十處（Shichu, ten sense bases）中的一小部分被稱為色蘊（Se yun, aggregate of form）。那麼，這些色的相狀是怎樣的呢？頌文說：

『彼識依凈色，名眼等五根』

論述：彼，指的是前面所說的眼、耳、鼻、舌、身五根（Wugen, five sense organs）。識，指的是眼識、耳識、鼻識、舌識、身識（Wushi, five consciousnesses）。依，指的是眼等五識所依賴的。像這樣，所依賴的是以凈色（Jingse, pure form）為體。這樣就顯示了眼等五識所依賴的凈色被稱為眼等根。所以薄伽梵（Bhagavan, 世尊）在契經（Qijing, sutra）中說，眼等根以凈色為相。本論也說：什麼是眼根？眼識所依賴的凈色為自性。像這樣廣泛地在各種聖教中說明，以根來區分識，而不是以境界來區分。所以知道那句話顯示的是根而不是境。有人說，彼指的是境而不是根，因為沒有意識，緣於色等，所以稱為色等識。彼識所依賴的，稱為眼等。由於凈色這個詞的簡別，已經辨明了根的相狀。下面將辨明境的相狀。頌文說：

『色二或二十，聲唯有二種，味六香四種，觸十一為性』

論述：說色二，是兩種意義。指的是顯色（Xianse, manifest form）和形色（Xingse, shape form）。其中顯色有十二種，形色有八種，所以或者有二十種。顯色十二種，指的是青、黃、赤、白、煙、云、塵、霧、影、光明、闇（Qing, Huang, Chi, Bai, Yan, Yun, Chen, Wu, Ying, Guangming, An, blue, yellow, red, white, smoke, cloud, dust, fog, shadow, light, darkness）。在這十二種中，青等四種是正顯色（Zheng xianse, primary manifest form），云等八種是此差別。其意義隱晦的，現在簡略解釋。地水氣騰起被稱為霧。遮蔽光明，在其中其餘顏色可以看見，稱為影。與此相反的稱為闇。太陽的火焰稱為光。月亮、星星、火、藥、寶珠、閃電等的火焰稱為明。形色八種，指的是長、短、方、圓、高、下、正、不正（Chang, Duan, Fang, Yuan, Gao, Xia, Zheng, Bu Zheng, long, short, square, round, high, low, regular, irregular）。其中正，指的是形狀平等。形狀不平等稱為不正，其餘顏色容易理解，所以現在不解釋。已經說了色處（Sechu, realm of form），下面說聲處（Shengchu, realm of sound）。能夠有呼喚，所以稱為聲。或者僅僅是音響，稱為聲。善逝（Shanshi, Sugata, 如來）的聖教都...

【English Translation】 Wujing (五境) refers to sight, sound, smell, taste, and touch. What the eyes and other sense organs perceive and act upon is called Jing (境, object). And Wubiaose (無表色, unmanifested form), which refers to Fachu se (法處色, form at the realm of dharma). Only a small part of the ten sense bases (Shichu, 十處) displayed here is called Se yun (色蘊, aggregate of form). So, what are the characteristics of these forms? The verse says:

'They are the pure forms on which consciousness relies, called the five sense organs of eyes, etc.'

The treatise states: 'They' refers to the five sense organs of eyes, ears, nose, tongue, and body (Wugen, 五根) mentioned earlier. 'Consciousness' refers to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness (Wushi, 五識). 'Rely' means what the five consciousnesses of eyes, etc., depend on. In this way, what is relied upon is Jingse (凈色, pure form) as its essence. This shows that the pure form on which the five consciousnesses of eyes, etc., rely is called the sense organs of eyes, etc. Therefore, the Bhagavan (薄伽梵, 世尊) said in the Qijing (契經, sutra) that the sense organs of eyes, etc., have pure form as their characteristic. This treatise also says: What is the eye organ? The pure form on which eye consciousness relies is its nature. In this way, it is widely explained in various sacred teachings that consciousness is distinguished by the sense organs, not by the objects. So we know that that statement shows the sense organs, not the objects. Some say that 'they' refers to the objects, not the sense organs, because there is no consciousness, and it is related to form, etc., so it is called consciousness of form, etc. What that consciousness relies on is called eyes, etc. Because of the distinction of the word 'pure form,' the characteristics of the sense organs have been distinguished. Next, the characteristics of the objects will be distinguished. The verse says:

'Form is two or twenty, sound is only two kinds, taste is six kinds, smell is four kinds, touch is eleven in nature.'

The treatise states: Saying 'form is two' means two kinds of meanings. It refers to Xianse (顯色, manifest form) and Xingse (形色, shape form). Among them, there are twelve kinds of manifest form and eight kinds of shape form, so there may be twenty kinds. The twelve kinds of manifest form refer to Qing, Huang, Chi, Bai, Yan, Yun, Chen, Wu, Ying, Guangming, An (青, 黃, 赤, 白, 煙, 云, 塵, 霧, 影, 光明, 闇, blue, yellow, red, white, smoke, cloud, dust, fog, shadow, light, darkness). Among these twelve kinds, Qing (青, blue) and the other four kinds are Zheng xianse (正顯色, primary manifest form), and Yun (云, cloud) and the other eight kinds are the differences of this. For those whose meanings are obscure, I will now briefly explain. The rising of earth, water, and air is called fog. Blocking the light, and other colors can be seen in it, is called shadow. The opposite of this is called darkness. The flame of the sun is called light. The flames of the moon, stars, fire, medicine, jewels, lightning, etc., are called Ming (明, bright). The eight kinds of shape form refer to Chang, Duan, Fang, Yuan, Gao, Xia, Zheng, Bu Zheng (長, 短, 方, 圓, 高, 下, 正, 不正, long, short, square, round, high, low, regular, irregular). Among them, Zheng (正, regular) refers to equal shape. Unequal shape is called Bu Zheng (不正, irregular). The other colors are easy to understand, so I will not explain them now. The Sechu (色處, realm of form) has been discussed, and now I will discuss the Shengchu (聲處, realm of sound). Being able to call out is called sound. Or just sound, is called sound. The sacred teachings of the Shanshi (善逝, Sugata, 如來) all...

作是說。聲是耳根所取境界。是四大種所造色性。此聲二種。謂有執受。或無執受。大種為因執受大種。謂現有情長養等流異熟地等。與此相違名無執受。由此所發為二種聲。色等亦應作如是說。然由聲處自性難知。故但就因說有二種。無一聲性以有執受。及無執受大種為因。二四大種各別果故。非二四大同得一果為俱有因成過失故。雖二大種有相扣擊。而俱為因各別發聲。據自依故不成三體。雖有手鼓相擊為因。發生二聲而相映奪。隨取一種相別難知。是故聲處唯有二種。已說聲處。當說味處。越次說者顯彼境識。生無定故味謂所啖。是可嘗義。此有六種。甘酢咸辛苦淡別故。已說味處當說香處。香謂所嗅。此有四種。好香惡香等不等香有差別故。等不等者。增益損減依身別故。有說。微弱增盛異故。本論中說。香有三種好香惡香及平等香。若能長養諸根大種。名為好香。與此相違名為惡香。無前二用名平等香。或勝福業增上所生。名為好香。若勝罪業增上所生。名為惡香。若四大種。增上所起。名平等香已說香處。當說觸處。觸謂所觸十一為性。即十一實以為體義。謂四大種及七造觸。滑性澀性重性輕性。及冷飢渴有差別故。此中能觸所觸者誰。應知都無能觸所觸。相觸則失。剎那性故。但于身識所依所緣無間生

【現代漢語翻譯】現代漢語譯本：如是說來，聲音是耳根所獲取的境界，是由四大種所造的色性。這聲音有兩種，即有執受和無執受。大種作為因，執受大種，指的是現有情（指有情眾生）的滋養、等流、異熟地等。與此相反的稱為無執受。由此所發出的為兩種聲音。色等也應如此解說。然而由於聲音的自性難以知曉，所以只就其因來說有兩種。沒有一種聲音的性質是以有執受及無執受的大種為因的，因為二者是四大種各自不同的結果。如果說二者是同一結果的俱有因，就會有過失。雖然二大種有相互撞擊，但都是各自為因，分別發出聲音，根據各自所依，不會成為第三種實體。雖然有手和鼓相擊為因，發生兩種聲音，但相互映襯奪取，難以分辨其中一種。因此，聲音只有兩種。已經說了聲處，接下來要說味處。越過順序來說，是爲了顯示彼境識的生起沒有定準。味，指的是所吃的東西，是可嘗的味道。這有六種，因為有甘、酢（酸）、咸、辛苦、淡的區別。已經說了味處，接下來要說香處。香，指的是所嗅到的東西。這有四種，因為有好香、惡香、等香、不等香的差別。等與不等，是因為增益或損減，以及所依之身的不同。有人說，是因為微弱或增盛的不同。在本論中說，香有三種：好香、惡香和平等香。如果能夠長養諸根大種，就稱為好香。與此相反的稱為惡香。沒有前兩種作用的稱為平等香。或者，由殊勝的福業增上所生，稱為好香。如果由殊勝的罪業增上所生，稱為惡香。如果由四大種增上所起，稱為平等香。已經說了香處，接下來要說觸處。觸，指的是所觸的東西，以十一法為自性，即以十一實法為體義。即四大種和七造觸：滑性、澀性、重性、輕性，以及冷、饑、渴的差別。這裡，能觸和所觸的是誰呢？應當知道，根本沒有能觸和所觸。相觸就會消失，因為是剎那生滅的性質。只是在身識所依所緣之間無間產生。

【English Translation】 English version: Thus it is said: sound is the realm taken by the ear-sense, and is the color-nature created by the four great elements (Skt: catvāri mahābhūtāni). There are two kinds of sound: that which is with appropriation (Skt: upādāna) and that which is without appropriation. The great elements are the cause, appropriating the great elements, referring to the nourishment, homogenous flow, and maturation ground, etc., of existing sentient beings (Skt: sattva). That which is contrary to this is called without appropriation. That which is emitted from this is the two kinds of sound. Color, etc., should also be explained in this way. However, because the self-nature of sound is difficult to know, it is only said to have two kinds based on its cause. There is no single sound-nature that has the great elements with appropriation and without appropriation as its cause, because the two are the respective results of the four great elements. If it is said that the two are the co-existent cause of the same result, there would be a fault. Although the two great elements collide with each other, they are each the cause, emitting sound separately, and based on their respective supports, they do not become a third entity. Although there is the striking of a hand and drum as the cause, generating two sounds, they reflect and detract from each other, making it difficult to distinguish one of them. Therefore, there are only two kinds of sound. Having spoken of the sound-sphere (Skt: śabda-āyatana), next I will speak of the taste-sphere (Skt: rasa-āyatana). Speaking out of order is to show that the arising of the consciousness of that realm is not fixed. Taste refers to what is eaten, the flavor that can be tasted. There are six kinds of taste, because of the differences between sweet, sour, salty, bitter, pungent, and bland. Having spoken of the taste-sphere, next I will speak of the smell-sphere (Skt: gandha-āyatana). Smell refers to what is smelled. There are four kinds of smell, because of the differences between good smell, bad smell, equal smell, and unequal smell. Equal and unequal are because of the differences in increase or decrease, and the body on which they depend. Some say it is because of the differences in faintness or intensity. In this treatise, it is said that there are three kinds of smell: good smell, bad smell, and neutral smell. If it can nourish the roots and great elements, it is called good smell. That which is contrary to this is called bad smell. That which does not have the first two functions is called neutral smell. Or, that which is produced by the increase of superior meritorious karma (Skt: punya-karma) is called good smell. If it is produced by the increase of superior sinful karma (Skt: pāpa-karma), it is called bad smell. If it is caused by the increase of the four great elements, it is called neutral smell. Having spoken of the smell-sphere, next I will speak of the touch-sphere (Skt: sparśa-āyatana). Touch refers to what is touched, and its nature is eleven dharmas, that is, its essence is eleven real dharmas. Namely, the four great elements and the seven tangible qualities: smoothness, roughness, heaviness, lightness, and the differences between cold, hunger, and thirst. Here, who is the toucher and who is the touched? It should be known that there is fundamentally no toucher and no touched. Touching each other will disappear, because it is of the nature of momentary arising and ceasing. It is only that between the support and object of the body-consciousness, there arises without interruption.

時。立觸名想。依此根識得彼境時。假說此根能觸彼境。觸非身識所依止故。不說彼觸能觸身根。觸與身根極相鄰近。故說所觸能觸非余。色等雖非所觸法性。所依壞故而亦有損。已說境相。唯余無表此今當辯。頌曰。

作等余心等　　及無心有記　無對所造性　　是名無表色

論曰。言作等者。等取離作無對造色。略有二種。一者依表。二者依心。依表起者復有二種。謂與作俱轉。及作息隨轉。為攝如是無表差別體相無遺。故說作等。言余心等者。等取同類心。謂善心作近因等起或俱有因。彼所發善無對造色不善無記名余心。善心名同類。不善心作近因等起。所發不善無對造色善及無記名余心。不善名同類。及無心者即心滅位。謂定非生。生位無故。及言乘上及此非余。於三位中此容隨轉。謂定唯等不善兼余散善通於三位轉故。言有記者。謂善不善可記為愛非愛品故。言無對者。非極微故。所造性者。不簡大種。以大種性非無對故。但簡非色。顯是色性即五蘊中色蘊攝故。是者是前所說諸相。具前諸相名無表色。如是已辯無表色相。于中所說大種所造。大種云何。頌曰。

大種謂四界　　即地水火風　能成持等業　　堅濕暖動性

論曰。此諸大種何緣名界。一切色法出生本故。亦從大種大

【現代漢語翻譯】現代漢語譯本：『時。立觸名想。依此根識得彼境時。假說此根能觸彼境。觸非身識所依止故。不說彼觸能觸身根。觸與身根極相鄰近。故說所觸能觸非余。色等雖非所觸法性。所依壞故而亦有損。已說境相。唯余無表此今當辯。頌曰：』

『作等余心等　　及無心有記無對所造性　　是名無表色』

『論曰。言作等者。等取離作無對造色。略有二種。一者依表。二者依心。依表起者復有二種。謂與作俱轉。及作息隨轉。為攝如是無表差別體相無遺。故說作等。言余心等者。等取同類心。謂善心作近因等起或俱有因。彼所發善無對造色不善無記名余心。善心名同類。不善心作近因等起。所發不善無對造色善及無記名余心。不善名同類。及無心者即心滅位。謂定非生。生位無故。及言乘上及此非余。於三位中此容隨轉。謂定唯等不善兼余散善通於三位轉故。言有記者。謂善不善可記為愛非愛品故。言無對者。非極微故。所造性者。不簡大種。以大種性非無對故。但簡非色。顯是色性即五蘊中色蘊攝故。是者是前所說諸相。具前諸相名無表色。如是已辯無表色相。于中所說大種所造。大種云何。頌曰：』

『大種謂四界　　即地水火風能成持等業　　堅濕暖動性』

『論曰。此諸大種何緣名界。一切色法出生本故。亦從大種大』

【English Translation】 English version: 『At the time of establishing contact, name, thought. When relying on this root consciousness to obtain that object, it is conventionally said that this root can touch that object. Because contact is not the support of body consciousness, it is not said that that contact can touch the body root. Contact and the body root are extremely close to each other. Therefore, it is said that what is touched can touch, and not something else. Although form, etc., are not the nature of what is touched, they are also damaged because the support is destroyed. The characteristics of the object have been explained. Only the unmanifest remains, which will now be discussed. The verse says:』

『Action, etc., other minds, etc., and mindless, with memory, Non-obstructing, created nature, is called unmanifest form.』

『Treatise says: The term 'action, etc.' includes non-obstructing created form apart from action. There are roughly two types: one based on expression, and the other based on mind. Those arising from expression are further divided into two types: those that turn with action, and those that turn following the cessation of action. In order to encompass such differences in unmanifest form without omission, it is said 'action, etc.' The term 'other minds, etc.' includes similar minds, meaning a wholesome mind that initiates as a proximate cause or a co-existent cause. The wholesome non-obstructing created form produced by it, unwholesome and neutral, is called 'other minds.' A wholesome mind is called 'similar.' An unwholesome mind initiates as a proximate cause, and the unwholesome non-obstructing created form produced by it, wholesome and neutral, is called 'other minds.' An unwholesome mind is called 'similar.' And 'mindless' refers to the state of mind cessation, meaning definitely non-arising, because it does not exist in the arising state. The term 'and' carries on from above, and this is not something else. In these three states, this can potentially turn. 'Definitely' only equals, 'unwholesome' also includes others, and 'scattered wholesome' pervades the three states. The term 'with memory' means wholesome and unwholesome can be recorded as lovable or unlovable qualities. The term 'non-obstructing' means not extremely subtle particles. 'Created nature' does not exclude the great elements, because the nature of the great elements is not non-obstructing. It only excludes non-form, revealing that it is the nature of form, thus included in the form aggregate among the five aggregates. 'Is' refers to the characteristics mentioned earlier. Possessing all the aforementioned characteristics is called unmanifest form. Thus, the characteristics of unmanifest form have been discussed. Among them, it is said to be created by the great elements. What are the great elements? The verse says:』

『The great elements are called the four realms, namely earth, water, fire, and wind, Capable of accomplishing the functions of sustaining, etc., firmness, wetness, warmth, and motion.』

『Treatise says: Why are these great elements called realms? Because they are the origin of the arising of all form dharmas. Also, from the great elements, great』

種出生。諸出生本世間名界。如金等礦名金等界。或種種苦出生本故。說名為界。喻如前說。有說。能持大種自相及所造色。故名為界。如是諸界亦名大種。何故言種。云何名大。種種造色差別生時。彼彼品類差別能起。是故言種。由四大種有差別故。造色差別。有說。有情業增上故。無始時來未嘗非有。是故言種。由四大種總相種類無間絕故。或法出現即名為有。生長有性。是故言種。即是生長諸法有性。或是生長有情身義。或能顯了十種造色是故言種。由此勢力彼顯了故。所言大者。有大用故。言大用者。謂諸有情根本事中。如是四種有勝作用。依此建立識之與空。乃得說為有情根本。又于誑惑愚夫事中。此四最勝。故名為大。如橋賊中事業勝者。別余故名大橋大賊。又此四種。普為一切余色所依。廣故名大。有說。一切色等聚中堅等具有。故名為大。風增聚中闕於色等火增聚中闕于昧等。色界諸聚香味俱無。青等聚中闕于黃等。滑等聚中闕于澀等。聲等不定。是故唯此四種名大。此四大種雖常和合恒不相離。而非處同。云何得知恒不相離。入胎大造經等說故。又理應然。何等為理。謂石等中現有能攝生火增墜三業可得。故知於此有水火風恒不相離。於水聚中現有持船暖性流動三業可得。故知於此有地火風恒不相

【現代漢語翻譯】現代漢語譯本種出生（jati utpāda）。諸出生本世間名界。如金等礦名金等界。或種種苦出生本故。說名為界。喻如前說。有說，能持大種（mahābhūta）自相及所造色（upādāyarūpa），故名為界。如是諸界亦名大種。何故言種？云何名大？種種造色差別生時，彼彼品類差別能起，是故言種。由四大種（catvāri mahābhūtāni）有差別故，造色差別。有說，有情業增上故，無始時來未嘗非有，是故言種。由四大種總相種類無間絕故。或法出現即名為有，生長有性，是故言種。即是生長諸法有性。或是生長有情身義。或能顯了十種造色是故言種。由此勢力彼顯了故。所言大者，有大用故。言大用者，謂諸有情根本事中。如是四種有勝作用。依此建立識之與空，乃得說為有情根本。又于誑惑愚夫事中，此四最勝。故名為大。如橋賊中事業勝者。別余故名大橋大賊。又此四種。普為一切余色所依。廣故名大。有說，一切色等聚中堅等具有。故名為大。風增聚中闕於色等，火增聚中闕于昧等。諸聚香味俱無。青等聚中闕于黃等。滑等聚中闕于澀等。聲等不定。是故唯此四種名大。此四大種雖常和合恒不相離。而非處同。云何得知恒不相離？入胎大造經等說故。又理應然。何等為理？謂石等中現有能攝生火增墜三業可得。故知於此有水火風恒不相離。於水聚中現有持船暖性流動三業可得。故知於此有地火風恒不相離。

【English Translation】 English version Birth as a species (jati utpāda). These births are fundamentally the realms of names in the world. Just as minerals like gold are named as realms of gold, or because various sufferings originate from them, they are called realms, as illustrated earlier. Some say that they are called realms because they uphold the self-characteristics of the great elements (mahābhūta) and the derived matter (upādāyarūpa). These realms are also called great elements. Why are they called 'species'? Why are they called 'great'? When various kinds of derived matter arise differently, they can initiate different categories, hence they are called 'species'. Because the four great elements (catvāri mahābhūtāni) are different, the derived matter is different. Some say that because of the power of sentient beings' karma, they have always existed since beginningless time, hence they are called 'species'. Because the general characteristics and categories of the four great elements are continuous and uninterrupted. Or, when a dharma appears, it is called existence, having the nature of growth, hence it is called 'species'. It is the nature of growing all dharmas, or it is the meaning of growing the bodies of sentient beings. Or, it can manifest the ten kinds of derived matter, hence it is called 'species'. Because of this power, they are manifested. What is meant by 'great' is that they have great function. What is meant by great function is that these four have superior functions in the fundamental affairs of all sentient beings. Based on these, consciousness and emptiness are established, and they can be said to be the fundamental of sentient beings. Moreover, in the affairs of deceiving and deluding foolish people, these four are the most superior, hence they are called 'great'. Just as among bridge robbers, those with superior skills are distinguished from others and called 'great bridge' or 'great robber'. Furthermore, these four are universally the basis for all other matter, hence they are called 'great' because of their extensiveness. Some say that in all aggregates of matter, firmness and other qualities are present, hence they are called 'great'. In aggregates where wind is dominant, color and other qualities are lacking; in aggregates where fire is dominant, taste and other qualities are lacking. In all aggregates, both smell and taste are absent. In aggregates of blue and other colors, yellow and other colors are lacking. In aggregates of smoothness and other qualities, roughness and other qualities are lacking. Sound and other qualities are uncertain. Therefore, only these four are called 'great'. Although these four great elements are always combined and never separated, they are not in the same place. How do we know that they are never separated? Because it is said in the scriptures such as the Sutra on Entering the Womb and Great Creation. Moreover, it should be so logically. What is the reason? It is that in stones and other things, the three functions of being able to hold, generating heat, increasing, and decreasing can be found. Therefore, it is known that water, fire, and wind are always inseparable in them. In aggregates of water, the three functions of holding a boat, warmth, and fluidity can be found. Therefore, it is known that earth, fire, and wind are always inseparable in them.

離。於火焰中現有任持攝聚擊動三業可得。故知於此有地水風恒不相離。于風聚中現有能持起冷暖觸三業可得。故知於此有地水風恒不相離。復云何知如是四界。由此因緣恒相隨逐。由此能成持等業故。謂地等界如次能成。持攝熟長四種事業。由此因緣于諸色聚。若有持等四業可得。即知此中有地等界互不相離。應知此中言能長者。謂能安布。云何安布。謂令增盛或複流漫。為能持等四業即是界自相耶。不爾云何。如是四界隨其次第堅濕暖動以為自相。應知此中說性顯體。為明體性不相離故。動謂能引大種造色。令其相續生至余方。何故虛空不名大種。彼大種相不成立故。能損益故。立大種名。虛空不然。故非大種。或於諸法生滅位中性無差別故。非大種現見大種。種等位中其相轉變成芽等緣。方令芽等諸位得起。虛空無為則不如是性相常故。作用都無。既不能生。故非大種。又諸大種非一非常。自相眾多果別無量。虛空自性是一是常。相無差別。全無有果。非無別因。生有別果。是故虛空不名大種。若謂余因有差別故能助虛空生別果者。即此別因能生別果。何用執此虛空為因。為地等界即地等耶。不爾云何。頌曰。

地謂顯形色　　隨世想立名　水火亦復然　　風即界亦爾

論曰。地言唯表顯形色處。

【現代漢語翻譯】現代漢語譯本離。在火焰中，可以觀察到任持（支援）、攝聚（凝聚）、擊動（推動）這三種作用，因此可知地、水、風三種元素恒常不相分離。在風的聚合中，可以觀察到能持（支援）、產生冷暖、產生觸感這三種作用，因此可知地、水、風三種元素恒常不相分離。又如何得知這四種元素，由於這種因緣恒常相互隨逐，因此能夠成就支援等作用。所謂地等元素，依次能夠成就支援、凝聚、成熟、增長這四種事業。由於這種因緣，在各種色法的聚合中，如果能夠觀察到支援等四種作用，就可以知道其中有地等元素互不相離。應當知道，這裡所說的『能增長』，是指能夠安立分佈。如何安立分佈？是指令其增盛或者流散。那麼，能支援等四種作用，就是元素自身的體性嗎？不是的。那是什麼呢？這四種元素，按照次序，以堅硬、濕潤、溫暖、流動作為自身的體性。應當知道，這裡所說的『性』，是顯示其體。爲了表明體性不相分離的緣故。動，是指能夠引導大種所造的色法，令其相續不斷地產生，到達其他地方。為什麼虛空不稱為大種呢？因為虛空不具備大種的體相，不能產生損益的作用，所以不稱為大種。虛空不是這樣。或者說，在各種法生滅的過程中，虛空的體性沒有差別，所以不是大種。現見大種在種子等階段，其體相轉變成為萌芽等的緣，才使得萌芽等階段得以產生。虛空是無為法，則不是這樣，體性和相狀恒常不變，作用完全沒有。既然不能產生，所以不是大種。而且，各種大種不是單一的，不是恒常的，自身的體相眾多，果報的差別無量。虛空的自性是單一的，是恒常的，體相沒有差別，完全沒有果報。如果不是沒有差別的原因，產生有差別的果報，那麼就是因為有其他的原因，能夠幫助虛空產生有差別的果報，那麼就是因為有其他的原因能夠產生有差別的果報，何必執著虛空作為原因呢？那麼，地等元素就是地等本身嗎？不是的。那是什麼呢？偈頌說：

地謂顯形色　　隨世想立名　水火亦復然　　風即界亦爾

論曰。地這個詞，僅僅表示顯現的形狀和顏色。

【English Translation】 English version Separation. Within the flame, the three functions of sustaining (support), cohesion (gathering), and striking (motion) can be observed. Therefore, it is known that the three elements of earth, water, and wind are constantly inseparable. Within the aggregation of wind, the three functions of being able to sustain (support), producing cold and warmth, and producing tactile sensation can be observed. Therefore, it is known that the three elements of earth, water, and wind are constantly inseparable. Furthermore, how is it known that these four elements, due to this condition, constantly follow each other, and thus are able to accomplish the functions of support, etc.? The so-called elements of earth, etc., are able to accomplish the four activities of supporting, gathering, maturing, and growing, in that order. Due to this condition, within the aggregation of various forms, if the four functions of supporting, etc., can be observed, it can be known that within it, the elements of earth, etc., are inseparable from each other. It should be known that the 'ability to grow' mentioned here refers to the ability to establish and distribute. How is it established and distributed? It refers to causing it to increase or disperse. Then, are the four functions of being able to support, etc., the inherent nature of the elements themselves? No, what are they then? These four elements, in order, take hardness, wetness, warmth, and motion as their inherent nature. It should be known that the 'nature' mentioned here reveals its substance. It is to clarify that the substance and nature are inseparable. Motion refers to the ability to guide the forms created by the great elements, causing them to continuously arise and reach other places. Why is space not called a great element? Because space does not possess the characteristics of a great element, and cannot produce the function of benefit or harm, therefore it is not called a great element. Space is not like this. Or rather, in the process of arising and ceasing of various dharmas, the nature of space has no difference, therefore it is not a great element. It is evident that the great elements, in the stage of seeds, etc., their characteristics transform into the conditions of sprouts, etc., only then can the stages of sprouts, etc., arise. Space is unconditioned, so it is not like this, its nature and characteristics are constant, and its function is completely absent. Since it cannot produce, therefore it is not a great element. Moreover, the various great elements are not singular, not constant, their own characteristics are numerous, and the differences in karmic retribution are immeasurable. The nature of space is singular, it is constant, its characteristics have no difference, and it has no karmic retribution at all. If it is not without different causes, producing different karmic retributions, then it is because there are other causes that can help space produce different karmic retributions, then it is because there are other causes that can produce different karmic retributions, why cling to space as the cause? Then, are the elements of earth, etc., the same as earth, etc., themselves? No, what are they then? The verse says:

Earth refers to manifested shape and color, names established according to worldly conceptions. 　Water and fire are also like this, wind is also an element.

The treatise says: The word 'earth' only represents the manifested shape and color.

豈不總地四處合成。何故但言顯形為地。此中雖有香味觸三。而隨世想故作是說。由諸世間相示地者以顯形色而相示故。雖諸世間亦于香等起地言說謂作是言。我今嗅地嘗地觸地。而顯形色。于地水火能通表示。是故偏說。世不多言我嗅於水。亦不多說嗅嘗於火。雖言觸地等而即地等界。是故地中雖有香等。而形與顯勝故偏說。又顯形色表示二界地等無異。是故偏說。若爾顯形表示衣等勝香等故。亦應偏說。世起名想無有決定。故隨世間差別而說。此隨多分世想立名。生等非顯聲非相續。故不說為地等衣等。如地但用顯形為體水火亦然。隨世想故。由世現見水青長等。故說顯形為水自性。世亦現見火赤長等。故說顯形為火自性。然即色觸轉變生時。名火焰炭。是假非實。無一實物。身眼得故。如是地等與界差別。風即界者。世間于動立風名故。風界無別。豈不世間于顯形色亦生風想。世間現以黑風團風而相示故。有通此難。故說言示是如地等與界別義。古昔諸師咸作是說。地于中雜故見如此。為顯其風即是風界。故復言爾。爾者定義。此二說中前說為勝。遍處不凈無差別故。不凈唯緣色處境故。頌曰。

此中根與境　　即說十處界

論曰。已說實物根境無表為色蘊性。此中根境亦即說為十處十界。于處門中

【現代漢語翻譯】豈不是總括了地、水、火、風四處而合成？為何只說顯形是地？雖然地中也有香味觸三種，但因為世俗的習慣想法，所以這樣說。由於世間之人通常以顯現的形色來表示地，所以這樣說。雖然世間之人也會對香等產生『地』的言說，比如會說『我今嗅地、嘗地、觸地』，但顯形之色，能普遍表示地、水、火。所以偏重於說顯形。世間之人很少說『我嗅於水』，更少說『嗅嘗於火』。雖然說『觸地』等，但即是地等界。因此，地中雖然有香等，但形與顯更為突出，所以偏重於說顯形。而且，顯形之色表示地等二界沒有差別，所以偏重於說顯形。如果這樣，顯形表示衣服等勝過香等，也應該偏重於說嗎？世間產生名稱的想法沒有定論，所以隨著世間的差別而說。這只是隨順大部分世間的想法而立名。生等不是顯現的聲，也不是相續的，所以不說為地等或衣等。如同地只用顯形作為體性，水火也是這樣，隨順世間的想法。由於世間現見水有青色、長短等，所以說顯形是水的自性。世間也現見火有赤色、長短等，所以說顯形是火的自性。然而，即是色觸轉變生起時，名為火焰、炭，這是假象而非真實。沒有一個真實的事物，是身眼所能得到的。像這樣，地等與界有所差別。風即是界，因為世間對於動立名為風，所以風界沒有差別。難道世間對於顯現的形色也會產生風的想法嗎？世間現在以黑風、團風來表示風，所以有通達此難處。所以說『言示』是如同地等與界有區別的意義。古時候的老師們都這樣說，地在中間混雜，所以看到如此。爲了顯示其風就是風界，所以又說『爾』。『爾』是定義。這兩種說法中，前一種說法更為殊勝。因為遍處不凈沒有差別，不凈只緣於色處的境界。頌說：

此中根與境　　即說十處界

論說：已經說了實物、根、境、無表為色蘊的體性。這其中的根和境，也就說是十處和十界。在處門中現代漢語譯本：豈不是總括了地、水、火、風四處而合成？為何只說顯形是地？雖然地中也有香味觸三種，但因為世俗的習慣想法，所以這樣說。由於世間之人通常以顯現的形色來表示地，所以這樣說。雖然世間之人也會對香等產生『地』的言說，比如會說『我今嗅地、嘗地、觸地』，但顯形之色，能普遍表示地、水、火。所以偏重於說顯形。世間之人很少說『我嗅於水』，更少說『嗅嘗於火』。雖然說『觸地』等，但即是地等界。因此，地中雖然有香等，但形與顯更為突出，所以偏重於說顯形。而且，顯形之色表示地等二界沒有差別，所以偏重於說顯形。如果這樣，顯形表示衣服等勝過香等，也應該偏重於說嗎？世間產生名稱的想法沒有定論，所以隨著世間的差別而說。這只是隨順大部分世間的想法而立名。生等不是顯現的聲，也不是相續的，所以不說為地等或衣等。如同地只用顯形作為體性，水火也是這樣，隨順世間的想法。由於世間現見水有青色、長短等，所以說顯形是水的自性。世間也現見火有赤色、長短等，所以說顯形是火的自性。然而，即是色觸轉變生起時，名為火焰、炭，這是假象而非真實。沒有一個真實的事物，是身眼所能得到的。像這樣，地等與界有所差別。風即是界，因為世間對於動立名為風，所以風界沒有差別。難道世間對於顯現的形色也會產生風的想法嗎？世間現在以黑風、團風來表示風，所以有通達此難處。所以說『言示』是如同地等與界有區別的意義。古時候的老師們都這樣說，地在中間混雜，所以看到如此。爲了顯示其風就是風界，所以又說『爾』。『爾』是定義。這兩種說法中，前一種說法更為殊勝。因為遍處不凈沒有差別，不凈只緣於色處的境界。頌說：

此中根與境　　即說十處界

論說：已經說了實物、根、境、無表為色蘊的體性。這其中的根和境，也就說是十處和十界。在處門中

【English Translation】 Are not all the four elements (地水火風 - earth, water, fire, wind) combined? Why only say that visible form is earth? Although there are three (sense objects) of smell, taste, and touch in earth, it is said so because of the worldly way of thinking. Because people in the world usually indicate earth with visible form, it is said so. Although people in the world also generate the speech of 'earth' from smell, etc., such as saying 'I am now smelling earth, tasting earth, touching earth,' but visible form can universally represent earth, water, and fire. Therefore, it is emphasized. People in the world rarely say 'I smell water,' and even less say 'smell and taste fire.' Although they say 'touching earth,' etc., it is the same as the earth element, etc. Therefore, although there are smell, etc., in earth, form and visibility are more prominent, so it is emphasized. Moreover, visible form represents the two elements of earth, etc., without difference, so it is emphasized. If so, visible form represents clothing, etc., which is superior to smell, etc., should it also be emphasized? The worldly generation of name-ideas is not definitive, so it is spoken according to the differences in the world. This is just establishing names according to the majority of worldly thoughts. Generation, etc., are not manifest sounds, nor are they continuous, so they are not spoken of as earth, etc., or clothing, etc. Just as earth uses visible form as its essence, water and fire are also like this, following worldly thoughts. Because the world sees water as blue, long, etc., it is said that visible form is the nature of water. The world also sees fire as red, long, etc., so it is said that visible form is the nature of fire. However, when color and touch change and arise, they are called flames and charcoal, which are illusions and not real. There is no real thing that can be obtained by the body and eyes. Like this, earth, etc., are different from the elements. Wind is the element, because the world establishes the name of wind for movement, so the wind element is not different. Does the world also generate the idea of wind from visible form? The world now indicates wind with black wind, swirling wind, so there is understanding of this difficulty. Therefore, it is said that 'indication' is the meaning of being different from the elements like earth, etc. Ancient teachers all said that earth is mixed in the middle, so it is seen like this. To show that the wind is the wind element, it is also said 'that.' 'That' is the definition. Among these two statements, the former is more superior. Because the all-pervading impurity has no difference, and impurity only depends on the realm of the color object. The verse says:

Herein, the root and the object　　Are said to be the ten places and realms

The treatise says: It has already been said that real things, roots, objects, and non-manifestations are the nature of the form aggregate (色蘊 - rūpaskandha). Herein, the root and the object are also said to be the ten places (十處 - daśāyatanāni) and the ten realms (十界 - daśa dhātavaḥ). In the gate of places

立為十處。謂眼處等。于界門中立為十界。謂眼界等。已說色蘊並立處界。當說受等三蘊處界。頌曰。

受領納隨觸　　想取像為體　四餘名行蘊　　如是受等三　及無表無為　　名法處法界

論曰。隨觸而生。領納可愛及不可愛。俱相違觸名為受蘊。領納即是能受用義。云何此受領納隨觸。謂受是觸鄰近果故。此隨觸聲為顯因義。能順受故如隨相言。相謂表彰。即能顯示。因能顯果。故立相名。此隨相言。是順因義。受能領納。能順觸因。是故說受領納隨觸。如世尊言。順樂受觸順苦受觸及順不苦不樂受觸。即是順生樂受等義。領納隨觸名自性受。領納所緣亦是受相。與一境法別相難知。一切皆同領納境故。以心心所執受境時。一切皆名領納自境。是故唯說領納隨觸。名自性受別相定故。領納所緣名執取受。非此所辯相不定故。二受差別如順正理及五事論廣辯應知。此總說三。別說為六。世及所依有差別故。第三想蘊其體是何。此于所緣取像為體。謂於一切隨本安立青長等色。琴貝等聲。生蓮等香。苦辛等味。滑澀等觸。生滅等法。所緣境中如相而取。故名為想。此想就世總說為三。若就所依別說為六。第四行蘊其體是何。此用四餘諸行為體謂除前說色受想三。及除當說識為第四。余有為法名為行蘊

【現代漢語翻譯】現代漢語譯本立為十處（十處：眼處、耳處、鼻處、舌處、身處、意處、色處、聲處、香處、味處）。即眼處等。于界門中立為十界（十界：眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界）。即眼界等。以上說明了色蘊，以及建立處、界的情況。下面將說明受、想、行三蘊的處、界。

頌曰：受領納隨觸，想取像為體，四餘名行蘊，如是受等三，及無表無為，名法處法界。

論曰：隨觸而生，領納可愛以及不可愛，互相違背的觸名為受蘊。領納即是能感受、受用的意思。為什麼說受的領納是隨觸而生呢？因為受是觸的鄰近果。這裡的『隨觸』是爲了顯示因果關係。能順從受，如同『隨相』一詞。『相』是指表彰，即能夠顯示。因為因能夠顯示果，所以立名為『相』。這裡的『隨相』，是順從因的意思。受能夠領納，能夠順從觸因，所以說受的領納是隨觸而生。如世尊所說：『順樂受觸、順苦受觸，以及順不苦不樂受觸』，即是順從產生樂受等的意思。領納隨觸，是受的自性。領納所緣也是受的相狀，與同一境界的其他法難以區分，因為一切都同樣領納境界。因為心和心所執取境界時，一切都名為領納自己的境界。所以只說領納隨觸，是受的自性，別相才能確定。領納所緣，名為執取受，不是這裡所要辨析的，因為相狀不確定。兩種受的差別，如《順正理論》和《五事論》中廣泛辨析的那樣，應該知道。這裡總的說為三種，分別說為六種，因為世間和所依有差別。

第三想蘊，它的體性是什麼？想蘊對於所緣境，以取像為體性。即對於一切隨其本性安立的青色、長短等色，琴貝等聲，生蓮等香，苦辛等味，滑澀等觸，生滅等法，在所緣境中如實取像，所以名為想。這種想，就世間來說，總的說為三種，如果就所依來說，分別說為六種。

第四行蘊，它的體性是什麼？行蘊以除了前面所說的色、受、想三蘊，以及將要說的識蘊之外，其餘的有為法為體性，這些有為法名為行蘊。

【English Translation】 English version These are established as ten places (ten places: eye-base, ear-base, nose-base, tongue-base, body-base, mind-base, form-base, sound-base, smell-base, taste-base), namely, the eye-base, etc. Within the gate of realms, they are established as ten realms (ten realms: eye-realm, ear-realm, nose-realm, tongue-realm, body-realm, mind-realm, form-realm, sound-realm, smell-realm, taste-realm, touch-realm), namely, the eye-realm, etc. Having explained the form aggregate and the establishment of places and realms, we will now explain the places and realms of the feeling, perception, and volition aggregates.

Verse: Feeling experiences contact, perception takes the image as its essence, the remaining four are called the volition aggregate, thus these three, feeling, perception and volition, and the non-revealing and unconditioned, are called the 'dharma-base' and 'dharma-realm'.

Treatise: Arising from contact, experiencing the lovable and unlovable, mutually contradictory contacts are called the feeling aggregate. 'Experiencing' means the ability to feel and use. Why is it said that feeling's experiencing arises from contact? Because feeling is the proximate result of contact. The term 'from contact' here is to show the causal relationship. Being in accordance with feeling, like the term 'according to the characteristic'. 'Characteristic' refers to manifestation, which is the ability to reveal. Because the cause can reveal the result, it is named 'characteristic'. The term 'according to the characteristic' here means according to the cause. Feeling can experience and be in accordance with the cause of contact, therefore it is said that feeling's experiencing arises from contact. As the World Honored One said: 'Contact that accords with pleasant feeling, contact that accords with painful feeling, and contact that accords with neither-pleasant-nor-painful feeling,' which means according with the arising of pleasant feeling, etc. Experiencing from contact is the nature of feeling. Experiencing the object is also a characteristic of feeling, difficult to distinguish from other dharmas in the same realm, because everything similarly experiences the realm. Because when the mind and mental factors grasp the realm, everything is called experiencing its own realm. Therefore, only experiencing from contact is said to be the nature of feeling, so that the distinct characteristics can be determined. Experiencing the object is called grasping feeling, which is not what is being discussed here, because the characteristics are uncertain. The differences between the two types of feeling, as extensively discussed in the Nyayanusara and the Pancavastuka, should be known. Here, it is generally said to be three types, and specifically said to be six types, because there are differences in the world and what it depends on.

The third, the perception aggregate, what is its essence? The perception aggregate takes the image as its essence in relation to the object. That is, in relation to all colors such as blue and long, sounds such as lute and conch, smells such as lotus, tastes such as bitter and spicy, touches such as smooth and rough, and dharmas such as arising and ceasing, which are established according to their nature, it takes the image as it is in the object, therefore it is called perception. This perception, in terms of the world, is generally said to be three types, and in terms of what it depends on, it is specifically said to be six types.

The fourth, the volition aggregate, what is its essence? The volition aggregate takes the remaining conditioned dharmas as its essence, excluding the previously mentioned form, feeling, and perception aggregates, and the consciousness aggregate that will be mentioned later. These conditioned dharmas are called the volition aggregate.

。此有相應及不相應思等得等如其次第。契經唯說。六思身者。由最勝故。所以者何。思是業性為因感果。其力最強。故世尊說。若能造作有漏有為名行取蘊。不可唯說思為行蘊。立總名故如法處界。若異此者應但名思。一法成故。如受想蘊。此中意顯。如外第六。法處界聲。立總名故。總攝十一十七處界不攝多法。如是行聲。立總名故。總攝四蘊不攝多行。故知行蘊體不唯思。如是行蘊非盡有依。故唯約世總說三種。如前分別色蘊體已。便約處界二門建立如是。此中辯受想行三蘊體已。亦應建立為處及界。謂此三蘊及無表色並三無為。如是七法。于處門中立為法處。于界門中立為法界。第五識蘊自性處界其相云何。頌曰。

識謂各了別　　此即名意處　及七界應知　　六識轉為意

論曰。識謂了者。是唯總取境界相義。各各總取彼彼境相。名各了別。謂識唯能總取境相。非能取彼境相差別。如世尊言。了者名識。有餘師說。唯於法性。假說作者。為遮離識有了者計。何處復見唯於法性。假說作者。現見說影。能行動故。此于異處無間生時。雖無動作而說作者。識亦如是。于異境界相續生時。雖無動作而說了者。謂能了境故亦無失。云何知然。現見余處遮作者故。如世尊告頗勒具那。我終不說有能了者。

【現代漢語翻譯】現代漢語譯本：此處的『相應』和『不相應』是指與『思』（cetanā，意志）相關的心理活動，以及『等』（samāna，平等）等概念，它們各自按照順序排列。契經（sūtra，佛經）中只提到『六思身』（sad cetanā kāyāḥ，六種思的集合），是因為『思』是最殊勝的。為什麼這麼說呢？因為『思』是業（karma，行為）的本質，是產生果報的原因。它的力量最強大。所以世尊（Śākyamuni，釋迦牟尼佛）說，如果能夠造作有漏（sāsrava，有煩惱的）有為（saṃskṛta，有生滅變化的）的，名為『行』（saṃskāra，行）的『取蘊』（upādānaskandha，執取蘊），就不能只說『思』是『行蘊』（saṃskāraskandha，行蘊）。因為這是建立一個總的名稱，就像『法處』（dharmāyatana，法處）和『法界』（dharmadhātu，法界）一樣。如果不是這樣，就應該只稱為『思』，因為只是一種法（dharma，事物）構成，就像『受蘊』（vedanāskandha，受蘊）和『想蘊』（saṃjñāskandha，想蘊）一樣。這裡的意思是說，就像外面的第六『法處』和『法界』的聲音一樣，建立一個總的名稱。總共攝取了十一處和十七界，但沒有攝取更多的法。像這樣，『行』這個聲音，建立一個總的名稱，總共攝取了四蘊（skandha，蘊），但沒有攝取更多的『行』。所以知道『行蘊』的本體不僅僅是『思』。像這樣，『行蘊』並非完全是有所依賴的。所以只是總的來說，世間上說有三種。就像前面分別了『色蘊』（rūpaskandha，色蘊）的本體之後，就從『處』和『界』兩個方面來建立。像這樣，這裡辨別了『受』、『想』、『行』這三個蘊的本體之後，也應該建立為『處』和『界』。也就是說，這三個蘊以及『無表色』（avijñaptirūpa，無表色）和三種『無為』（asaṃskṛta，無為法），像這樣的七法，在『處』的方面，建立為『法處』。在『界』的方面，建立為『法界』。第五『識蘊』（vijñānaskandha，識蘊）的自性、『處』和『界』，它們的相狀是怎樣的呢？頌文說：『識』是指各個了別，這就是名為『意處』（manāyatana，意處），以及七界（dhātu，界）應當知道，六識（vijñāna，識）轉變成為『意』（manas，意）。論述說：『識』是指『了』（vijānāti，了別）的人，只是總的攝取境界的相狀的意思。各自總的攝取那個境界的相狀，名為『各各了別』。也就是說，『識』只能總的攝取境界的相狀，不能攝取那個境界相狀的差別。就像世尊所說，『了』的人名為『識』。有其他論師說，只是對於法性（dharmatā，法的性質），假說有作者，爲了遮止離開『識』有『了』的人的計較。在哪裡又看到只是對於法性，假說有作者呢？現在看到說影子能夠行動的緣故。這在異處無間生起的時候，雖然沒有動作，但說有作者。『識』也是這樣，在不同的境界相續生起的時候，雖然沒有動作，但說了有『了』的人。意思是說，能夠了別境界，所以也沒有過失。怎麼知道是這樣的呢？現在看到在其他地方遮止作者的緣故。就像世尊告訴頗勒具那（Phalgunā，音譯名）說，我始終沒有說有能夠了別的人。

【English Translation】 English version: Here, 'corresponding' and 'non-corresponding' refer to mental activities related to 'cetanā' (volition, intention), and concepts such as 'samāna' (equality), which are arranged in order. The sūtras only mention the 'six bodies of cetanā' (ṣaṭ cetanā kāyāḥ, the collection of six types of volition) because 'cetanā' is the most excellent. Why is this so? Because 'cetanā' is the nature of karma (action), the cause of producing consequences. Its power is the strongest. Therefore, the World-Honored One (Śākyamuni, the Buddha) said that if one can create conditioned (saṃskṛta, subject to arising and ceasing), defiled (sāsrava, with outflows) things, named 'saṃskāra' (formation, mental construction), which are the 'upādānaskandha' (skandha of clinging, aggregates of grasping), one cannot simply say that 'cetanā' is the 'saṃskāraskandha' (skandha of formations, aggregate of mental formations). This is because it establishes a general name, just like 'dharmāyatana' (sense base of dharmas, realm of ideas) and 'dharmadhātu' (element of dharmas, realm of elements). If it were not so, it should only be called 'cetanā', because it is formed by only one dharma (phenomenon), just like 'vedanāskandha' (skandha of feeling, aggregate of feeling) and 'saṃjñāskandha' (skandha of perception, aggregate of perception). The meaning here is that, just like the sound of the external sixth 'dharmāyatana' and 'dharmadhātu', a general name is established. It encompasses eleven āyatanas and seventeen dhātus, but does not encompass more dharmas. In this way, the term 'saṃskāra' establishes a general name, encompassing the four skandhas, but does not encompass more 'saṃskāras'. Therefore, it is known that the substance of 'saṃskāraskandha' is not only 'cetanā'. In this way, 'saṃskāraskandha' is not entirely dependent. Therefore, it is only generally said in the world that there are three types. Just as after distinguishing the substance of 'rūpaskandha' (skandha of form, aggregate of form) earlier, it is established from the two aspects of 'āyatana' and 'dhātu'. In this way, after distinguishing the substance of the three skandhas of 'vedanā', 'saṃjñā', and 'saṃskāra' here, it should also be established as 'āyatana' and 'dhātu'. That is to say, these three skandhas, as well as 'avijñaptirūpa' (non-manifesting form, unrevealed form) and the three 'asaṃskṛta' (unconditioned, unconditioned dharmas), these seven dharmas, in terms of 'āyatana', are established as 'dharmāyatana'. In terms of 'dhātu', they are established as 'dharmadhātu'. What are the nature, 'āyatana', and 'dhātu' of the fifth 'vijñānaskandha' (skandha of consciousness, aggregate of consciousness)? The verse says: 'Vijñāna' means each individual discernment; this is known as 'manāyatana' (sense base of mind, realm of mind), and the seven dhātus (elements); the six vijñānas (consciousnesses) transform into 'manas' (mind). The treatise says: 'Vijñāna' refers to the one who 'understands' (vijānāti, discerns), meaning it only generally grasps the characteristics of the object. Each individually grasps the characteristics of that object, called 'each individual discernment'. That is to say, 'vijñāna' can only generally grasp the characteristics of the object, and cannot grasp the differences in the characteristics of that object. Just as the World-Honored One said, 'The one who understands is called vijñāna'. Some other teachers say that it is only with respect to dharmatā (the nature of dharmas, the suchness of things), that an agent is falsely spoken of, in order to prevent the calculation that there is someone who 'understands' apart from 'vijñāna'. Where else is it seen that it is only with respect to dharmatā that an agent is falsely spoken of? It is now seen that the shadow is said to be able to move. This, when arising without interruption in a different place, although there is no movement, is said to have an agent. 'Vijñāna' is also like this, when continuously arising in different objects, although there is no movement, it is said to have someone who 'understands'. It means that it is able to discern the object, so there is no fault. How is it known to be like this? It is now seen that the agent is prevented in other places. Just as the World-Honored One told Phalgunā (a proper name), I have never said that there is someone who is able to discern.

復有說言。剎那名法性。相續名作者。自意所立思緣起中。當更顯示。此識約世總說為三。就所依根別分為六。應知即此所說識蘊。于處門中立為意處。于界門中立為七界。及聲顯一析為二門。顯一一識體分處界。七界者何。六識及意。謂眼識界至意識界。即此六識轉為意界。此別建立蘊處界門。應知遍攝諸法皆盡。此中應思。若即識蘊名七心界。前說識蘊。就所依根別分為六。今離六識。說何等法複名意界。更無異法即於此中。頌曰。

由即六識身　　無間滅為意

論曰。即六識身無間滅已能生后識。故名意界。時分異故別立無失。猶如子果立為父種。若爾界體應唯十七或唯十二。更相攝故。何緣建立十八界耶。頌曰。

成第六依故　　十八界應知

論曰。如五識界別有眼等五界為依。第六意識無別所依。如離所緣識無起義離依亦爾。識不得生。為成此依故說意界。如是所依能依境界。應知各六界成十八。如何已滅名現識依。是現識生鄰近緣故。如雖有色而要依眼眼識得生。如是雖有所緣境界。而後識生要依前念無間滅意。是故前言無間滅者。為遮前念有間滅心。雖先開避而未生故。由此無間已滅六識為現識依。說為意界。或現在識正成依用。過去已成等無間緣。亦于現在能取果故。雖依彼生

【現代漢語翻譯】現代漢語譯本：還有一種說法是，『剎那』（ksana，極短的時間單位）名為法性，『相續』（santana，連續不斷）名為作者。在自意所立的思緣起中，應當更進一步顯示。這個識，從世俗的角度總的來說可以分為三種。就所依之根（indriya，感覺器官）的不同，又可以分為六種。應當知道，這裡所說的識蘊（vijnana-skandha，意識的集合），在處門（ayatana，感覺的來源）中被立為意處（manayatana，意識的來源），在界門（dhatu，元素）中被立為七界（sapta-dhatu，七種元素）。以及聲音的顯現，一分為二。顯現每一個識的體性，分屬於處和界。七界是什麼呢？就是六識（sad-vijnana，六種意識）和意（manas，意識）。也就是眼識界（caksu-vijnana-dhatu）到意識界（mano-vijnana-dhatu）這六識，轉變成為意界（mano-dhatu）。這樣分別建立蘊、處、界這些法門，應當知道，已經普遍地涵蓋了一切諸法。這裡應當思考，如果說識蘊就是七心界，那麼前面所說的識蘊，就所依之根的不同可以分為六種。現在離開了六識，又說有什麼法可以稱為意界呢？沒有其他的法了，就在這裡說明。頌文說：『由即六識身，無間滅為意。』論述說：就是這六識之身，在無間斷地滅去之後，能夠產生後來的識，所以叫做意界。因為時間不同，所以分別建立並沒有過失。就像種子和果實，可以被立為父親和兒子一樣。如果這樣，那麼界的體性應該只有十七種或者只有十二種，因為它們互相包含。為什麼還要建立十八界（astadasa-dhatu，十八種元素）呢？頌文說：『成第六依故，十八界應知。』論述說：就像五識界（panca-vijnana-dhatu，前五種意識的元素）分別有眼等五界（panca-dhatu，五種感覺器官的元素）作為所依。第六意識（manovijnana，第六意識）沒有其他的所依。就像離開了所緣（alambana，對像），識就無法生起一樣，離開了所依也是如此，識無法產生。爲了成就這個所依，所以說意界。像這樣，所依、能依、境界，應當知道各有六界，成就了十八界。如何理解已經滅去的（前念）可以作為現在識的所依呢？因為它是現在識生起的鄰近之緣。就像雖然有色（rupa，顏色和形狀），但是必須要依靠眼睛，眼識才能生起。像這樣，雖然有所緣境界，但是後來的識生起，必須要依靠前念無間斷地滅去的意。所以前面說『無間滅』，是爲了排除前念有間斷地滅去的心。雖然（前念）已經讓開道路，但是（后念）還沒有生起。因此，無間斷地滅去的六識，作為現在識的所依，被說為意界。或者說，現在的識正在成就所依的作用，過去已經成就了等無間緣（samanantara-pratyaya，緊鄰的因緣），也能在現在產生結果。雖然依靠它而生起。

【English Translation】 English version: Furthermore, it is said that 『ksana』 (moment) is called the nature of phenomena (dharmata), and 『santana』 (continuity) is called the agent. This will be further explained in the context of ideation arising from one's own intention. This consciousness (vijnana), generally speaking, can be divided into three from a worldly perspective. Based on the different sense faculties (indriya) it relies on, it can be divided into six. It should be known that the aggregate of consciousness (vijnana-skandha) mentioned here is established as the mind-base (manayatana) in the context of the sense-bases (ayatana), and as the seven elements (sapta-dhatu) in the context of the elements (dhatu). And the manifestation of sound is divided into two. It reveals the nature of each consciousness, belonging to the sense-bases and elements. What are the seven elements? They are the six consciousnesses (sad-vijnana) and the mind (manas). That is, the six consciousnesses from eye-consciousness element (caksu-vijnana-dhatu) to mind-consciousness element (mano-vijnana-dhatu) transform into the mind element (mano-dhatu). Thus, establishing the categories of aggregates, sense-bases, and elements separately, it should be known that all phenomena are universally encompassed. Here, one should consider: if the aggregate of consciousness is called the seven mind-elements, then the aggregate of consciousness mentioned earlier can be divided into six based on the different sense faculties it relies on. Now, apart from the six consciousnesses, what phenomenon is called the mind element? There is no other phenomenon; it is explained here. The verse says: 『Because the six consciousnesses, cease without interval, become the mind.』 The treatise says: The six consciousnesses, having ceased without interval, are able to generate subsequent consciousnesses, hence they are called the mind element. Because of the difference in time, there is no fault in establishing them separately. Just as a seed and a fruit can be established as father and son. If that is the case, then the nature of the elements should only be seventeen or only twelve, because they mutually include each other. Why then are eighteen elements (astadasa-dhatu) established? The verse says: 『To complete the sixth basis, the eighteen elements should be known.』 The treatise says: Just as the five consciousness elements (panca-vijnana-dhatu) each have the five elements such as the eye (panca-dhatu) as their basis, the sixth consciousness (manovijnana) has no other basis. Just as consciousness cannot arise without an object (alambana), so too it cannot arise without a basis. To complete this basis, the mind element is spoken of. Thus, the basis, the dependent, and the object, it should be known that each has six elements, completing the eighteen elements. How can the (previous thought) that has ceased be considered the basis for the present consciousness? Because it is the proximate condition for the arising of the present consciousness. Just as, although there is color and form (rupa), eye-consciousness can only arise by relying on the eye. Likewise, although there is an object, the subsequent consciousness must rely on the mind of the previous thought that has ceased without interval. Therefore, the previous statement 『ceased without interval』 is to exclude the mind of the previous thought that has ceased with an interval. Although (the previous thought) has made way, (the subsequent thought) has not yet arisen. Therefore, the six consciousnesses that have ceased without interval serve as the basis for the present consciousness and are called the mind element. Or, the present consciousness is precisely fulfilling the function of a basis, while the past has already become the immediately preceding condition (samanantara-pratyaya), and can also produce results in the present. Although it arises relying on it.

而非隨彼。故心依心不名心所。心所品類必隨心故。已釋諸蘊取蘊處界。當於此中思擇攝義。諸蘊總攝一切有為。取蘊唯攝一切有漏。處界總攝一切法盡。五蘊無為名一切法。別攝如是。應辯總攝。頌曰。

總攝一切法　　由一蘊處界　攝自性非余　　以離他性故

論曰。一蘊謂色。一處謂意。一界謂法。此三總攝五蘊無為。總是集義。置總言者。令知總三勿謂各一。有餘部執。攝謂攝他。處處說言余攝余故。此執非理。無定因故。若有定因非攝他故。我部諸師說自性攝。如是所立攝自性言。是究竟說。不待他故。攝不待因是真實攝。諸法恒時攝自性故。復云何知不攝他性。以一切法離他性故。謂眼根性離耳等性。彼離於此而言此攝。理必不然。故知諸法唯攝自性。如是眼根唯攝色蘊。眼處眼界苦集諦等。是彼性故。不攝余蘊。余處界等離彼性故。如是余法隨應當思眼耳鼻根各依二處。何緣界體數不成多。合二為一。故唯十八。何緣合二為一界耶。頌曰。

類境識同故　　雖二界體一

論曰。眼耳鼻根雖各二處。類等同故合為一界。言類同者。同眼類故。言境同者。同色境故。言識同者。眼識依故。耳鼻亦然。故立一界。界體既一。處何緣二。頌曰。

然為令端嚴　　眼等各生二

【現代漢語翻譯】現代漢語譯本而不是隨順於它。所以心依於心，不能稱作心所。心所的品類必定隨順於心。前面已經解釋了諸蘊、取蘊、處、界。應當在這裡面思考它們包含的意義。諸蘊總括了一切有為法。取蘊只包含一切有漏法。處和界總括了一切法。五蘊和無為法名為一切法。分別包含如上所述。應當辨明總括的情況。頌文說：『總攝一切法，由一蘊處界，攝自性非余，以離他性故。』論述：一個蘊是指色蘊。一個處是指意處。一個界是指法界。這三者總括了五蘊和無為法。『總』是聚集的意思。加上『總』字，是爲了讓人知道是總括這三者，不要認為是各自一個。有其他部派認為，『攝』是包含其他。因為處處都說『余攝余』。這種觀點不合理，因為沒有確定的原因。如果存在確定的原因，那就不是包含其他了。我部派的諸位論師說包含自性。這樣所立的『包含自性』的說法，是究竟的說法，不依賴於其他。包含不依賴於因，是真實的包含。因為諸法恒常包含自性。又憑什麼知道不包含其他自性呢？因為一切法都遠離其他自性。比如眼根的自性遠離耳根等的自性。它遠離於此，卻說此包含它，道理上必定不成立。所以知道諸法只包含自性。這樣，眼根只包含色蘊、眼處、眼界、苦集諦等，因為它們是眼根的自性。不包含其他的蘊、處、界等，因為它們遠離眼根的自性。像這樣，其餘的法也應當根據情況來思考。眼耳鼻根各自依據兩個處。為什麼界的體數量沒有變成更多，而是將兩個合為一個，所以只有十八界？為什麼將兩個合為一個界呢？頌文說：『類境識同故，雖二界體一。』論述：眼耳鼻根雖然各自有兩個處，但因為類別等同，所以合為一個界。『類別同』，是指同屬于眼類的緣故。『境同』，是指同屬於色境的緣故。『識同』，是指眼識所依賴的緣故。耳鼻也是這樣。所以立為一個界。界的體既然是一個，處為什麼是兩個呢？頌文說：『然為令端嚴，眼等各生二。』

【English Translation】 English version And not according with them. Therefore, mind relying on mind is not called mental events (Cittas). The categories of mental events must accord with the mind. The aggregates (Skandha), aggregates of grasping (Upadanaskandha), sense bases (Ayatana), and realms (Dhatu) have been explained previously. One should contemplate their inclusive meanings within this context. The aggregates encompass all conditioned phenomena (Sarva-samskrta). The aggregates of grasping only encompass all defiled phenomena (Sarva-sasrava). The sense bases and realms encompass all phenomena entirely. The five aggregates and unconditioned phenomena (Asamskrta) are called all phenomena. Separate inclusion is as described above. One should discuss the general inclusion. The verse says: 'All phenomena are generally included by one aggregate, sense base, and realm, including their own nature and not others, because they are separate from other natures.' Treatise: One aggregate refers to the form aggregate (Rupa Skandha). One sense base refers to the mind base (Manayatana). One realm refers to the dharma realm (Dharmadhatu). These three generally include the five aggregates and unconditioned phenomena. 'General' means gathering. Adding the word 'general' is to let people know that it is a general inclusion of these three, and not to think of them as each being one separately. Some other schools hold that 'inclusion' means including others, because it is said everywhere that 'the remainder includes the remainder.' This view is unreasonable because there is no definite reason. If there is a definite reason, then it is not including others. The teachers of our school say that it includes its own nature. The statement 'including its own nature' established in this way is the ultimate statement, not relying on others. Inclusion not relying on a cause is true inclusion, because all phenomena constantly include their own nature. Furthermore, how do we know that it does not include other natures? Because all phenomena are separate from other natures. For example, the nature of the eye faculty (Caksurindriya) is separate from the nature of the ear faculty (Srotrendriya) and so on. It is separate from this, yet to say that this includes it is certainly not reasonable. Therefore, we know that all phenomena only include their own nature. Thus, the eye faculty only includes the form aggregate, the eye base, the eye realm, the truths of suffering (Duhkha Satya) and accumulation (Samudaya Satya), etc., because they are its nature. It does not include other aggregates, sense bases, realms, etc., because they are separate from its nature. Like this, the remaining phenomena should be contemplated according to the circumstances. The eye, ear, and nose faculties each rely on two sense bases. Why did the number of realm entities not become more, but instead combined two into one, so there are only eighteen realms? Why combine two into one realm? The verse says: 'Because the categories, objects, and consciousnesses are the same, although there are two, the realm entity is one.' Treatise: Although the eye, ear, and nose faculties each have two sense bases, they are combined into one realm because the categories are the same. 'The categories are the same' means that they belong to the same category of eye. 'The objects are the same' means that they belong to the same object of form. 'The consciousnesses are the same' means that they rely on eye consciousness. The ear and nose are also like this. Therefore, one realm is established. Since the realm entity is one, why are there two sense bases? The verse says: 'However, to make them dignified, the eyes, etc., each produce two.'

論曰。為所依身相端嚴故。界體雖一而兩處生。若眼耳根處唯生一。鼻無二穴。身不端嚴。此釋不然。駝貓鴟等。如是醜陋何有端嚴。是故諸根各別種類。如是安布差別而生。此待因緣如是差別。因緣有障或不二生。言為端嚴各生二者。此有別義。非為嚴身。此端嚴聲顯增上義。作用增上。故說端嚴。若眼等根各闕一處。見聞嗅用皆不明瞭。各具二者明瞭用生。是故三根各生二處。為嚴勝用。非為嚴身。何故世尊于所知境以蘊處界三門說耶。由此三門義各別故。此蘊處界別義者何。頌曰。

聚生門種族　　是蘊處界義

論曰。積聚義是蘊義。生門義是處義。種族義是界義。何緣故知聚義是蘊。由契經說。諸所有色。若過去若未來若現在。若內若外。若粗若細。若劣若勝。若遠若近。如是一切略為一聚。說名色蘊。乃至識蘊廣說亦然。由此故知聚義是蘊。若以聚義釋蘊義者。蘊應非實。聚是假故。此難不然。于聚所依立義言故。非聚即義。義是實物。名之差別。聚非實故。聚義者何。謂聚之義。聚之義者。謂聚所依。此釋顯經有大義趣。謂如言聚。離聚所依無別實有聚體可得。如是言我。色等蘊外不應別求實有我體。蘊相續中假說我故。如世間聚我非實有。蘊若實有經顯何義。勿所化生知色等法三時品類無量

差別各是蘊故。蘊則無邊便生怯退。謂我何能遍知永斷此無邊蘊。為策勵彼。蘊雖無邊而相同故總說為一。又諸愚夫于多蘊上生一合想現起我執。為令彼除一合想故。說一蘊中有眾多分。不為顯示色等五蘊多法合成是假非實。又一極微三世等攝。以慧分析略為一聚。蘊雖即聚而實義成。余法亦然。故蘊非假。又於一一別起法中亦說蘊故。蘊定非假。如說俱生。受名受蘊。想名想蘊。余說如經。於一切時和合生故。蘊雖各別而聚義成。何緣故知門義是處。由訓詞故。處謂生門。心心所法于中生長。故名為處。是能生長彼作用義。如契經說。梵志當知。以眼為門唯為見色。此經唯證門義有六。然心心所有十二門。故契經說。眼及色為緣生於眼識。三和合觸俱起受想思。乃至廣說何緣故知族義是界。與世種族義相似故。如一山中有諸雄黃雌黃赤土安膳那等眾多種族。說名多界如是一身或一相續有十八類。諸法種族名十八界。如雄黃等展轉相望體類不同。故名種族。如是眼等展轉相望體類不同。故名種族。由義相似得為同喻若爾意界望六識身無別體類。不應別立所依能依。體類別故無斯過失。何故世尊說蘊處界三門差別雖佛世尊意趣難解而審思忖。頌曰。

愚根等三故　　說蘊處界三

論曰。所化有情愚根等三故佛

【現代漢語翻譯】現代漢語譯本差別在於各自是『蘊』(skandha, 積聚)的緣故。如果認為『蘊』是無邊的，就會產生怯懦退縮的想法，心想：『我怎麼能夠完全知曉並永遠斷除這無邊的蘊呢？』爲了策勵他們，雖然『蘊』是無邊的，但因為它們是相同的，所以總括起來說為一。此外，一些愚昧的人對於多個『蘊』產生一種合一的想法，從而生起我執。爲了讓他們去除這種合一的想法，所以說一個『蘊』中有許多部分，而不是爲了顯示色等五蘊是由多種法合成的，是虛假的而非真實的。而且，一個極微可以被三世所攝，通過智慧分析可以略為一聚。『蘊』雖然是積聚，但真實的意義成立。其餘的法也是這樣，所以『蘊』不是虛假的。又在每一個個別的法中也說『蘊』，所以『蘊』必定不是虛假的。例如說俱生，感受名為受蘊，想念名為想蘊，其餘的說法如經中所說。因為在一切時候和合產生，所以『蘊』雖然各自不同，但積聚的意義成立。什麼緣故知道『門』的意義是『處』(āyatana, 處所)呢？由於訓詞的緣故。『處』是指生門，心和心所法在其中生長，所以名為『處』，是能夠生長它們的作用的意義。如契經所說：『梵志，應當知道，以眼為門，唯為見色。』此經只證明『門』的意義有六個。然而心和心所有十二個門。所以契經說：『眼和色為緣，產生眼識，三者和合產生觸，同時生起受、想、思』，乃至廣說。什麼緣故知道『族』的意義是『界』(dhātu, 界限、種類)呢？與世間的種族意義相似的緣故。如同一座山中有雄黃、雌黃、赤土、安膳那等多種種族，稱為多界。像這樣，一個身體或一個相續中有十八類諸法種族，名為十八界。如同雄黃等相互比較，體性和種類不同，所以名為種族。如同眼等相互比較，體性和種類不同，所以名為種族。由於意義相似，可以作為相同的比喻。如果這樣，意界相對於六識身沒有別的體性和種類，不應該單獨設立所依和能依。因為體性和種類不同，所以沒有這個過失。為什麼世尊說蘊、處、界三種門有差別呢？雖然佛世尊的意趣難以理解，但仔細思考，頌說：『因為愚昧、根器等三種原因，所以說蘊、處、界三種。』論說：所教化的有情因為愚昧、根器等三種原因，佛陀才...

【English Translation】 English version The difference lies in the fact that each is a 'skandha' (accumulation). If one considers 'skandhas' to be boundless, it will generate timidity and withdrawal, thinking: 'How can I fully know and permanently cut off these boundless skandhas?' To encourage them, although 'skandhas' are boundless, because they are similar, they are collectively referred to as one. Furthermore, some ignorant people generate a unified thought about multiple 'skandhas', thereby giving rise to ego-attachment. To remove this unified thought from them, it is said that there are many parts in one 'skandha', not to show that the five skandhas such as form are composed of many dharmas, which are false and not real. Moreover, a single atom can be included in the three times, and can be briefly gathered into one cluster through wisdom analysis. Although 'skandhas' are clusters, the real meaning is established. The remaining dharmas are also like this, so 'skandhas' are not false. Also, 'skandhas' are mentioned in each individual dharma, so 'skandhas' must not be false. For example, it is said that co-arising, feeling is called the feeling skandha, thought is called the thought skandha, and the remaining statements are as stated in the sutras. Because they arise together at all times, although 'skandhas' are different from each other, the meaning of accumulation is established. For what reason do we know that the meaning of 'door' is 'āyatana' (place)? Due to the meaning of the word. 'Āyatana' refers to the gate of birth, where the mind and mental factors grow, so it is called 'āyatana', which is the meaning of the function of being able to grow them. As the sutra says: 'Brahmin, you should know that the eye is the door, only for seeing form.' This sutra only proves that there are six meanings of 'door'. However, the mind and mental factors have twelve doors. Therefore, the sutra says: 'The eye and form are the conditions for the arising of eye consciousness, and the combination of the three produces contact, and at the same time, feeling, thought, and intention arise,' and so on. For what reason do we know that the meaning of 'tribe' is 'dhātu' (element, category)? Because it is similar to the meaning of tribe in the world. Just as there are many tribes such as realgar, orpiment, red soil, and collyrium in one mountain, they are called many dhātus. In this way, there are eighteen kinds of dharma tribes in one body or one continuum, called the eighteen dhātus. Just as realgar and the like are different in nature and kind when compared with each other, they are called tribes. Just as the eye and the like are different in nature and kind when compared with each other, they are called tribes. Because the meanings are similar, they can be used as the same metaphor. If so, the mind-dhātu has no other nature and kind compared to the six consciousness bodies, and the supported and the supporter should not be established separately. Because the nature and kind are different, there is no such fault. Why did the World Honored One say that there are differences in the three doors of skandhas, āyatanas, and dhātus? Although the intention of the Buddha is difficult to understand, after careful consideration, the verse says: 'Because of the three reasons of ignorance, faculties, etc., the three of skandhas, āyatanas, and dhātus are spoken of.' The treatise says: Because of the three reasons of ignorance, faculties, etc., of the sentient beings to be taught, the Buddha...

隨宜為說蘊處界三。等言為明樂位過病等。三言為顯一一各有三。所化有情愚有三種。有愚心所總執為我。有唯愚色。有愚色心。根亦有三。謂利中鈍。樂謂勝解。此亦三種。謂樂略中。及廣文故位謂弟子。已過作意。已熟習行。初修事業。三位別故過謂有情。懷我慢行。執我所隨。迷識依緣。三過別故。病謂所化恃命財族而生憍逸。三病異故。由此等緣如其次第。世尊為說蘊處界三。何故世尊諸心所內別立受想為二蘊耶。頌曰。

諍根生死因　　及次第因故　于諸心所法　　受想別為蘊

論曰。世間諍根略有二種謂貪著欲及貪著見。初因受起。後由想生。味受力故貪著諸欲。倒想力故貪著諸見。又生死法以受及想為最勝因耽樂受故。執倒想故。愛見行者生死輪迴。由此二因及后當說次第因故。應知別立受想為蘊。其次第因次後當辯。及聲兼顯諸心所中。唯此受想能為愛見。二雜染法生根本故。各別顯一。識住名故。依滅此二。立滅定故。諸如是等多品類因。何故說無為在處界非蘊。頌曰。

蘊不說無為　　義不相應故

論曰。諸無為法若說為蘊。立在五中或為第六。皆不應理。義相違故。所以者何。彼且非色乃至非識。故非在五。聚義是蘊。非無為法。如彼色等有過去等。品類差別可略一聚

【現代漢語翻譯】現代漢語譯本：世尊根據不同情況，分別講說五蘊（skandha，構成個體經驗的五種要素：色、受、想、行、識）、十二處（āyatana，感覺器官和感覺對像）和十八界（dhātu，構成經驗的十八種要素）。『等』字是爲了說明眾生所樂著的境界、所犯的過失以及所患的疾病等。『三』字是爲了顯示五蘊、十二處、十八界各自都有三種不同的分類。所教化的眾生有三種愚癡：第一種是愚癡於心所法（caitta，心理活動），總執著于『我』；第二種是隻愚癡於色法（rūpa，物質現象）；第三種是既愚癡於色法又愚癡於心所法。根器也有三種，即利根、中根和鈍根。眾生所樂著的境界也有三種，即樂於簡略的教義、樂於中等的教義以及樂於廣博的教義。『位』指的是弟子所處的階段，包括已經克服了錯誤的作意（manasikara，心理活動），已經熟練地修行，以及剛開始修行的階段，這三種階段各有不同。『過』指的是眾生懷有我慢，執著于『我所』（屬於我的事物），以及迷惑于識（vijñāna，意識）的依緣，這三種過失各有不同。『病』指的是所教化的眾生依仗著壽命、財富和家族而產生驕傲放逸，這三種病癥各有不同。由於這些因緣，世尊才如其次第地為眾生講說五蘊、十二處和十八界。為什麼世尊在所有心所法中，特別將受（vedanā，感受）和想（saṃjñā，概念）單獨設立為兩個蘊呢？頌文說：『諍根生死因，及次第因故，于諸心所法，受想別為蘊。』論述：世間爭論的根源大致有兩種：貪著于慾望和貪著于見解。前者由受而生起，後者由想而產生。由於品嚐感受的力量，所以貪著于各種慾望；由於顛倒妄想的力量，所以貪著于各種見解。另外，生死輪迴的根本原因在於受和想，因為耽溺於感受，執著于顛倒的妄想。愛見（對自我的愛和對錯誤的見解）的修行者就會在生死中輪迴。由於這兩種原因，以及後面將要講到的次第因，所以應當知道受和想被單獨設立為蘊。其次第因將在後面辨析。『及』字兼顧顯示在所有心所法中，只有受和想能夠成為愛見這兩種雜染法產生的根本原因。各自單獨顯示一個，是因為它們是識（vijñāna，意識）的住所的名稱。依靠滅除這二者，才能建立滅盡定（nirodha-samāpatti，一種禪定狀態）。諸如此類的多種原因。為什麼說無為法（asaṃskṛta，不生不滅的法）存在於處和界中，而不是蘊中呢？頌文說：『蘊不說無為，義不相應故。』論述：如果將無為法說成是蘊，那麼要麼將其歸入五蘊之中，要麼將其作為第六蘊，這都是不合理的，因為意義上不相符。為什麼這樣說呢？因為無為法既不是色法，也不是識法，所以不能歸入五蘊之中。『蘊』的含義是積聚，而無為法不像色法那樣具有過去等品類的差別，可以概括地積聚在一起。

【English Translation】 English version: The Blessed One, according to the suitability, explained the three: skandhas (aggregates, the five aggregates that constitute individual experience: form, feeling, perception, mental formations, and consciousness), āyatanas (sense bases, the twelve sense organs and their corresponding objects), and dhātus (elements, the eighteen elements that constitute experience). The word 'etc.' is to clarify the pleasurable states, faults, and illnesses, etc. The word 'three' is to show that each of the skandhas, āyatanas, and dhātus has three different classifications. The beings to be transformed have three kinds of ignorance: the first is ignorance of the caittas (mental factors), generally clinging to 'self'; the second is only ignorance of rūpa (form, material phenomena); the third is ignorance of both rūpa and caittas. The faculties also have three kinds, namely sharp, medium, and dull. The pleasurable states also have three kinds, namely pleasure in brief teachings, pleasure in medium teachings, and pleasure in extensive teachings. 'Position' refers to the stage the disciple is in, including having overcome wrong manasikara (attention, mental activity), having practiced diligently, and being in the initial stage of practice; these three stages are different. 'Fault' refers to beings harboring pride, clinging to 'mine' (things belonging to me), and being deluded about the conditions of consciousness; these three faults are different. 'Illness' refers to the beings to be transformed relying on life, wealth, and family to generate arrogance and indulgence; these three illnesses are different. Due to these conditions, the Blessed One explained the three: skandhas, āyatanas, and dhātus, in that order. Why did the Blessed One, among all the caittas, specifically establish vedanā (feeling, sensation) and saṃjñā (perception, conceptualization) as two separate skandhas? The verse says: 'The root of strife, the cause of birth and death, and the cause of sequence, therefore, among all mental factors, feeling and perception are separately made skandhas.' Treatise: The roots of worldly strife are roughly of two kinds: attachment to desires and attachment to views. The former arises from feeling, the latter arises from perception. Because of the power of savoring feelings, one clings to various desires; because of the power of inverted perceptions, one clings to various views. Furthermore, the most important causes of saṃsāra (cycle of rebirth) are feeling and perception, because one is addicted to feelings and clings to inverted perceptions. Practitioners of love and views (love of self and wrong views) will revolve in saṃsāra. Due to these two causes, and the cause of sequence to be discussed later, it should be known that feeling and perception are separately established as skandhas. The cause of sequence will be analyzed later. The word 'and' also shows that among all mental factors, only feeling and perception can be the root cause of the arising of the two defilements of love and views. Each is shown separately because they are the names of the abode of consciousness. Relying on the cessation of these two, nirodha-samāpatti (cessation attainment, a state of meditative absorption) is established. Such are the many kinds of reasons. Why is it said that asaṃskṛta (unconditioned, uncreated dharmas) exists in āyatanas and dhātus, but not in skandhas? The verse says: 'The skandhas do not speak of the unconditioned, because the meaning is not in accordance.' Treatise: If the unconditioned dharmas were said to be skandhas, then either they would be included in the five skandhas, or they would be a sixth skandha, both of which are unreasonable because the meaning is not in accordance. Why is this so? Because the unconditioned dharmas are neither rūpa nor vijñāna, so they cannot be included in the five skandhas. The meaning of 'skandha' is aggregation, but the unconditioned dharmas, unlike rūpa, do not have distinctions of past, etc., that can be generally aggregated.

。名無為蘊。故非第六。又無為法與顛倒依及斷方便義相違故說有漏蘊顯顛倒依。說無漏蘊顯斷方便。無為於此兩義都無。義不相應。故不立蘊。已辯諸蘊廢立因緣。當辯次第。頌曰。

隨粗染器等　　界別次第立

論曰。五蘊隨粗隨染器等及界別故次第而立。隨粗立者。五中最粗。所謂色蘊有對礙故。五識依故。六識境故。五中初說四中最粗。所謂受蘊雖無形質。而行相用易了知故。四中初說三中最粗。所謂想蘊取男女等行相作用易了知故。三中初說二中粗者。所謂行蘊貪等現起行相分明易了知故。二中初說識蘊最細故最後說隨染立者。謂從無始生死已來。男女于身更相染愛由顯形等。故初說色。如是色愛由耽受味。故次說受此耽受味由想顛倒。故次說想。此想顛倒由煩惱力。故次說行。此煩惱力依能引發後有識生。故后說識。隨器等者。謂色如器。受所依故。受類飲食。增益損減有情身故想同助味。由取怨親中平等相助生受故。行似廚人。由思貪等業煩惱力。愛非愛等異熟生故。識喻食者。有情本中為主勝故識為上首。受等生故。即由此理。于受想等隨福行中。但說識為隨福行者。又由此理說行緣識。由此復告阿難陀曰。識若無者不入母胎。心雜染故有情雜染。心清凈故有情清凈。于受想等俱起法中。

【現代漢語翻譯】現代漢語譯本：名為『無為蘊』，因此不是第六蘊。而且，『無為法』與『顛倒所依』以及『斷除方便』的意義相違背，所以說『有漏蘊』是爲了顯示『顛倒所依』，說『無漏蘊』是爲了顯示『斷除方便』。『無為』對於這兩種意義都沒有，意義不相應，所以不建立為蘊。以上已經辨明了諸蘊建立和廢除的因緣，下面應當辨明次第。頌文說：『隨粗染器等，界別次第立。』論述：五蘊隨著粗細、染污、譬如器物等以及界別的不同，而依次建立。所謂『隨粗立』，是指五蘊之中最粗顯的是色蘊（Rupa-skandha），因為它有對礙的性質，是五識所依賴的，也是六識的境界。在五蘊中首先說色蘊；在剩下的四蘊中，最粗顯的是受蘊（Vedana-skandha），雖然沒有形質，但它的行相和作用容易被瞭解，所以在四蘊中首先說受蘊；在剩下的三蘊中，最粗顯的是想蘊（Samjna-skandha），它能取男女等行相作用，容易被瞭解，所以在三蘊中首先說想蘊；在剩下的二蘊中，比較粗顯的是行蘊（Samskara-skandha），貪等煩惱現起時，行相分明容易被瞭解，所以在二蘊中首先說行蘊；最後說識蘊（Vijnana-skandha），因為它最細微。所謂『隨染立』，是指從無始生死以來，男女對於身體互相染著愛戀，因為身體的顯形等原因，所以首先說色。像這樣，對於色的愛戀，是由於耽著領受滋味，所以其次說受。這種耽著領受滋味，是由於想的顛倒，所以其次說想。這種想的顛倒，是由於煩惱的力量，所以其次說行。這種煩惱的力量，依賴於能引發後有的識的產生，所以最後說識。所謂『隨器等』，是指色就像器物，是受所依賴的；受類似於飲食，能增益或損減有情的身軀；想如同佐料，由於取怨、親、中平等之相，幫助產生受；行類似於廚師，由於思、貪等業煩惱的力量，產生可愛、不可愛等不同的異熟果；識比喻為食物，因為在有情的根本中，識是為主的，是殊勝的，識是上首，受等都是由識而生。也正因為這個道理，在受、想等隨福行中，只說識是隨福行者。又因為這個道理，說行緣識。由此又告訴阿難陀（Ananda）說：『如果識不存在，就不會入母胎。』心雜染所以有情雜染，心清凈所以有情清凈。在受、想等俱起法中。

【English Translation】 English version: It is called 'Asamskrta-skandha' (unconditioned aggregate), therefore it is not the sixth. Moreover, 'Asamskrta-dharma' (unconditioned dharma) contradicts the meaning of 'dependence on inversion' and 'means of cessation', therefore, saying 'Sasrava-skandha' (conditioned aggregate) is to reveal 'dependence on inversion', and saying 'Anasrava-skandha' (unconditioned aggregate) is to reveal 'means of cessation'. 'Asamskrta' (unconditioned) has neither of these two meanings, and the meaning is not corresponding, so it is not established as a skandha. The reasons for establishing and abolishing the skandhas have been explained above, and the order should be explained below. The verse says: 'According to coarseness, defilement, vessel, etc., the order of the realms is established.' The treatise says: The five skandhas are established in order according to coarseness, defilement, vessel, etc., and the differences in realms. 'According to coarseness' means that the coarsest of the five skandhas is Rupa-skandha (form aggregate), because it has the nature of resistance and obstruction, it is the basis of the five consciousnesses, and it is the object of the six consciousnesses. The Rupa-skandha is mentioned first among the five skandhas; among the remaining four skandhas, the coarsest is Vedana-skandha (feeling aggregate), although it has no form or substance, its characteristics and functions are easy to understand, so the Vedana-skandha is mentioned first among the four skandhas; among the remaining three skandhas, the coarsest is Samjna-skandha (perception aggregate), it can take the characteristics and functions of male, female, etc., and it is easy to understand, so the Samjna-skandha is mentioned first among the three skandhas; among the remaining two skandhas, the coarser is Samskara-skandha (volition aggregate), when greed and other afflictions arise, the characteristics are clear and easy to understand, so the Samskara-skandha is mentioned first among the two skandhas; finally, Vijnana-skandha (consciousness aggregate) is mentioned because it is the most subtle. 'According to defilement' means that from beginningless samsara (cycle of rebirth), men and women are mutually attached and in love with the body, because of the manifestation of the body, etc., so Rupa (form) is mentioned first. In this way, the love for Rupa (form) is due to the attachment to the taste of feeling, so Vedana (feeling) is mentioned next. This attachment to the taste of feeling is due to the inversion of perception, so Samjna (perception) is mentioned next. This inversion of perception is due to the power of afflictions, so Samskara (volition) is mentioned next. This power of afflictions depends on the arising of Vijnana (consciousness) that can cause future existence, so Vijnana (consciousness) is mentioned last. 'According to vessel, etc.' means that Rupa (form) is like a vessel, which is the basis of Vedana (feeling); Vedana (feeling) is similar to food and drink, which can increase or decrease the body of sentient beings; Samjna (perception) is like seasoning, because it takes the aspects of enemies, relatives, neutral, and equality, and helps to produce Vedana (feeling); Samskara (volition) is similar to a cook, because it produces different Vipaka (results) such as lovable and unlovable due to the power of karma and afflictions such as thought and greed; Vijnana (consciousness) is likened to food, because in the fundamental nature of sentient beings, Vijnana (consciousness) is the main and superior, Vijnana (consciousness) is the head, and Vedana (feeling), etc., are all born from Vijnana (consciousness). It is also for this reason that among the meritorious deeds such as Vedana (feeling) and Samjna (perception), only Vijnana (consciousness) is said to be the one that follows meritorious deeds. Also for this reason, it is said that Samskara (volition) conditions Vijnana (consciousness). Therefore, Ananda (Ananda) was told: 'If Vijnana (consciousness) does not exist, it will not enter the mother's womb.' Because the mind is defiled, sentient beings are defiled, and because the mind is pure, sentient beings are pure. Among the co-arising dharmas such as Vedana (feeling) and Samjna (perception).

如是等經但標主識。隨界別者。謂欲界中色最為勝。諸根境色皆具有故。色界受勝。于生死中諸勝妙受具可得故。三無色中想最為勝。彼地取相最分明故。第一有中行最為勝。彼思能感最大果故。此即識住。識住其中。顯似世間田種次第。是故諸蘊次第如是。由此五蘊無增減過。即由如是諸次第因。於心所中別立受想。謂受與想於心所中相粗生染類食同助。二界中強故別立蘊。已隨本頌。且就轉門說次第因。四種如是當就還門復說一種。謂入佛法有二要門。一不凈觀。二持息念。不凈觀門觀于造色。持息念門念于大種。要門所緣。故先說色。由此觀力分析色相。剎那極微展轉差別。如是觀時。身輕安故心便覺樂。故次說受。受與身合定為損益。損益於我理必不成。由斯觀解我想即滅法想便生。故次說想。由此想故達唯有法煩惱不行。故次說行。煩惱既息心住調柔有所堪能。故次說識。已說順次。逆次應說。恐厭繁文。故應且止。

說一切有部顯宗論卷第二大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第三

尊者眾賢造

三藏法師玄奘奉　詔譯辯本事品第二之三

如是已說諸蘊次第。于界處中應先辯說六根次第。由斯境識次第可知。眼等何緣如

【現代漢語翻譯】現代漢語譯本像這樣的經典只是標明了主識（Mukhya-vijnana，主要意識）。隨界別者，指的是在欲界（Kama-dhatu，慾望界）中，色（Rupa，色蘊）最為殊勝，因為諸根（Indriya，感官）和境色（Rupa-ayatana，色所緣）都具備。受（Vedana，感受）殊勝，因為在生死輪迴中，各種殊勝美妙的感受都可以獲得。在三無色界（Arupa-dhatu，無色界）中，想（Samjna，概念）最為殊勝，因為在這些地方，取相（Nimitta-graha，取相）最為分明。在第一有（Bhavagra，有頂天）中，行（Samskara，意志）最為殊勝，因為這種思（Cetanā，意志）能夠感得最大的果報。這就是識住（Vijnana-sthiti，意識的住所）。意識就安住其中，這顯示了它類似於世間田地耕種的次第。因此，諸蘊（Skandha，五蘊）的次第就是這樣。由此，五蘊沒有增減的過失。正是由於這樣的次第原因，在心所（Caitasika，心所法）中特別設立了受和想。也就是說，受和想在心所中，相粗、生染、類食、同助。在二界（指欲界和色界）中，受和想的力量強大，所以特別設立為蘊。以上是根據本頌，且就轉門（pravrtti-dvara，生起門）說明次第的原因。四種（指色、受、想、行）是這樣，應當就還門（nivṛtti-dvara，還滅門）再說一種（指識）。也就是說，進入佛法有兩個重要的門徑：一是不凈觀（Asubha-bhavana，不凈觀），二是持息念（Anapana-smrti，安那般那念）。不凈觀門觀察的是造色（Upada-rupa，所造色），持息念門唸的是大種（Mahabhuta，四大種）。因為這是重要門徑所緣的對象，所以先說色。通過這種觀想的力量，分析色相，剎那（Ksana，剎那）極微（Paramanu，極微）展轉差別。像這樣觀想的時候，身體輕安，所以心便覺樂，所以接著說受。受與身體結合，必定有損益。損益於我（Atman，我）的道理必定不能成立。因此，通過這種觀解，我想（Atma-samjna，我相）就滅，法想（Dharma-samjna，法相）便生，所以接著說想。由於這種想，通達只有法（Dharma，法）存在，煩惱（Klesha，煩惱）不行，所以接著說行。煩惱既然止息，心就安住調柔，有所堪能，所以接著說識。以上說了順次，逆次（指還滅次第）應該說，恐怕厭煩繁文，所以應該暫且停止。《說一切有部顯宗論》卷第二大正藏第 29 冊 No. 1563 《阿毗達磨藏顯宗論》《阿毗達磨藏顯宗論》卷第三尊者眾賢造三藏法師玄奘奉詔譯辯本事品第二之三像這樣已經說了諸蘊的次第，在界（Dhatu，界）、處（Ayatana，處）中，應該先辨說六根（Sad-indriya，六根）的次第，由此境（Visaya，境界）、識（Vijnana，意識）的次第就可以知道。眼（Caksu，眼根）等為什麼這樣排列……

【English Translation】 English version Such sutras only mark the principal consciousness (Mukhya-vijnana). 'According to the realm' means that in the Desire Realm (Kama-dhatu), form (Rupa) is the most excellent, because all the faculties (Indriya) and objects of form (Rupa-ayatana) are present. Feeling (Vedana) is excellent, because in the cycle of birth and death, all kinds of excellent and wonderful feelings can be obtained. In the three Formless Realms (Arupa-dhatu), conception (Samjna) is the most excellent, because in those places, grasping at characteristics (Nimitta-graha) is the clearest. In the Peak of Existence (Bhavagra), volition (Samskara) is the most excellent, because this thought (Cetanā) can cause the greatest result. This is the abode of consciousness (Vijnana-sthiti). Consciousness dwells therein, which shows that it is similar to the order of cultivating fields in the world. Therefore, the order of the aggregates (Skandha) is like this. Hence, there is no fault of increase or decrease in the five aggregates. It is precisely because of such reasons of order that feeling and conception are specially established among the mental factors (Caitasika). That is to say, feeling and conception among the mental factors are coarse in appearance, produce defilement, are similar in nourishment, and are mutually supportive. In the two realms (referring to the Desire Realm and the Form Realm), the power of feeling and conception is strong, so they are specially established as aggregates. The above is based on the verse and explains the reasons for the order from the perspective of the arising door (pravrtti-dvara). The four (referring to form, feeling, conception, and volition) are like this, and one more (referring to consciousness) should be explained from the perspective of the cessation door (nivṛtti-dvara). That is to say, there are two important paths to enter the Buddha's Dharma: one is the contemplation of impurity (Asubha-bhavana), and the other is mindfulness of breathing (Anapana-smrti). The door of contemplation of impurity observes the derived form (Upada-rupa), and the door of mindfulness of breathing contemplates the great elements (Mahabhuta). Because these are the objects of the important paths, form is mentioned first. Through the power of this contemplation, the characteristics of form are analyzed, and the differences between momentary (Ksana) ultimate particles (Paramanu) are developed. When contemplating in this way, the body becomes light and peaceful, so the mind feels joy, so feeling is mentioned next. Feeling combined with the body must have benefit or harm. The principle of benefit or harm to the self (Atman) cannot be established. Therefore, through this contemplation and understanding, the conception of self (Atma-samjna) is extinguished, and the conception of Dharma (Dharma-samjna) arises, so conception is mentioned next. Because of this conception, it is understood that only Dharma exists, and afflictions (Klesha) do not arise, so volition is mentioned next. Since afflictions have ceased, the mind dwells in peace and gentleness and is capable of something, so consciousness is mentioned next. The direct order has been explained above, and the reverse order (referring to the order of cessation) should be explained, but fearing tedious writing, it should be stopped for now. 《Abhidharmakosabhasyam》 Volume 2 Taisho Tripitaka Volume 29, No. 1563 《Abhidharmakosabhasyam》《Abhidharmakosabhasyam》 Volume 3 Composed by Venerable Vasubandhu Translated by the Tripiṭaka Master Xuanzang under Imperial Order, Chapter 2, Section 3 on the Nature of Things Having thus spoken of the order of the aggregates, in the realms (Dhatu) and bases (Ayatana), the order of the six faculties (Sad-indriya) should be discussed first, whereby the order of the objects (Visaya) and consciousness (Vijnana) can be known. Why are the eye (Caksu) and other faculties arranged in this way...

是次第。頌曰。

前五境唯現　　四境唯所造　余用遠速明　　或隨處次第

論曰。於六根中眼等前五唯取現境。是故先說。意境不定三世無為。或唯取一。或二三四。是故后說。境決定者。用無雜亂其相分明。所以先說。境不定者。用有雜亂相不分明。所以後說。所言四境唯所造者。前流至此五中前四境唯所造。是故先說。身境不定大種造色俱為境故。所以後說。或時身根唯取大種。或時身根唯取所造。或時身根俱取二種。是故身識。有說。極多緣五觸起。謂四大種滑等隨一。有說。極多緣十一起。余謂前四。如其所應用遠速明。是故先說。謂眼耳根取遠境故。在二先說。二中眼用遠故先說。如遠叢林風等所擊現觀搖動不聞聲故。又眼用速先遠見人。撞擊鐘鼓后聞聲故。鼻舌兩根用俱非遠。先說鼻者。由速明故。如對香美諸飲食時。鼻先嗅香舌後嘗味。如是且約境定不定用遠速明辯根次第。或於身中隨所依處安布上下說根次第。傳說身中眼處最上。又顯在面。是故先說。耳鼻舌根依處漸下。身處多下意無方處。有即依止五根生者。故最後說。豈不理實。鼻根極微。住鼻頞中。非居眼下。如說三根橫作行列處無高下。如冠花鬘。理實應爾。然經主意。就根依處假說如此。經主或言。似通余釋。故今於此別

【現代漢語翻譯】現代漢語譯本是次第。頌曰：

前五境唯現　　四境唯所造　余用遠速明　　或隨處次第

論曰：於六根（sadindriya，六種感覺器官）中，眼等前五根只取現在的境界，所以先說。意根（manas，意識）所取的境界不固定，可以是過去、現在、未來，也可以是無為法（asaṃskṛta，非因緣和合而成的事物）。或者只取一種，或者兩種、三種、四種，所以後說。境界決定的，其作用沒有雜亂，其相分明，所以先說。境界不定的，其作用有雜亂，相不分明，所以後說。所說的『四境唯所造』，是指從前流到此處的五根中的前四根所取的境界，都是由因緣和合而成的，所以先說。身根（kāya，身體感覺器官）所取的境界不定，因為既包括四大種（mahābhūta，構成物質世界的四種基本元素：地、水、火、風），也包括由四大種所造的色法（rūpa，物質現象），所以後說。或者有時身根只取四大種，或者有時身根只取所造的色法，或者有時身根同時取兩種。所以身識（kāyavijñāna，身體感覺意識）有說法認為，極多情況下是緣於五種觸（sparśa，感覺）而生起，即四大種和滑等觸覺中的任何一種。有說法認為，極多情況下是緣於十種觸一起生起，其餘的觸覺指前面的四種。如果按照其作用的遠近、速度和明晰程度來區分，那麼作用遠的、速度快的、明晰的，應該先說。眼根（cakṣu，視覺器官）和耳根（śrotra，聽覺器官）取遠處的境界，所以在二者中先說。在眼根和耳根中，眼根的作用更遠，所以先說。比如遠處的叢林被風吹動，只能看到搖動而聽不到聲音。而且眼根的作用更快，先遠遠地看到人，然後才聽到撞擊鐘鼓的聲音。鼻根（ghrāṇa，嗅覺器官）和舌根（jihvā，味覺器官）的作用都不是遠距離的，先說鼻根，是因為鼻根的作用更迅速、更明晰。比如面對香美的各種飲食時，鼻子先聞到香味，舌頭后嚐到味道。像這樣，姑且按照境界的固定與否、作用的遠近、速度和明晰程度來辨別六根的次第。或者按照六根在身體中所依之處的上下位置來安排六根的次第。傳說身體中眼根的位置最高，而且顯露在面部，所以先說。耳根、鼻根、舌根所依之處逐漸降低。身根所處的位置更低，意根沒有固定的位置。有的意根是依止五根而生起的，所以最後說。難道不是因為實際上鼻根的極微細部分位於鼻子的軟骨中，而不是位於眼睛的下方嗎？正如所說，三種根橫向排列，位置沒有高下之分，就像頭上的花鬘一樣。道理上確實應該如此。然而經主的用意是就六根所依之處假說如此。經主或者說，這似乎可以通用於其他的解釋，所以現在在這裡特別說明。

【English Translation】 English version This is the order. The verse says:

The first five realms are only present, the four realms are only created. The remaining functions are far, quick, and clear, or follow the order of location.

Treatise says: Among the six indriyas (sadindriya, six sense organs), the first five, such as the eye, only take present realms. Therefore, they are mentioned first. The realm of the mind (manas, consciousness) is not fixed, it can be the three times (past, present, future) or the unconditioned (asaṃskṛta, unconditioned dharma). Or it takes only one, or two, three, or four. Therefore, it is mentioned later. If the realm is definite, its function is not mixed and its characteristics are clear. Therefore, it is mentioned first. If the realm is indefinite, its function is mixed and its characteristics are not clear. Therefore, it is mentioned later. The 'four realms are only created' refers to the first four of the five indriyas that flow from the past to the present, and their realms are only created. Therefore, it is mentioned first. The realm of the body (kāya, body sense organ) is not fixed, because it includes both the four great elements (mahābhūta, the four basic elements that constitute the material world: earth, water, fire, and wind) and the form (rūpa, material phenomena) created by the four great elements. Therefore, it is mentioned later. Sometimes the body organ only takes the four great elements, sometimes the body organ only takes the created form, and sometimes the body organ takes both. Therefore, body consciousness (kāyavijñāna, body sense consciousness) has a saying that in most cases it arises from the five touches (sparśa, sensation), that is, any one of the four great elements and smoothness, etc. Some say that in most cases it arises from ten touches together, and the remaining touches refer to the previous four. If we distinguish according to the distance, speed, and clarity of their functions, then the far, quick, and clear should be mentioned first. The eye (cakṣu, visual organ) and ear (śrotra, auditory organ) take distant realms, so they are mentioned first among the two. Among the eye and ear, the function of the eye is farther, so it is mentioned first. For example, when a distant forest is blown by the wind, one can only see the shaking and not hear the sound. Moreover, the function of the eye is faster, one sees people from afar first, and then hears the sound of striking bells and drums. The functions of the nose (ghrāṇa, olfactory organ) and tongue (jihvā, gustatory organ) are not long-distance, the nose is mentioned first because its function is faster and clearer. For example, when facing fragrant and delicious foods, the nose smells the fragrance first, and the tongue tastes the flavor later. Thus, for the time being, the order of the six indriyas is distinguished according to whether the realm is fixed or not, the distance, speed, and clarity of the function. Or the order of the six indriyas is arranged according to the upper and lower positions of the six indriyas in the body. It is said that the position of the eye organ is the highest in the body, and it is exposed on the face, so it is mentioned first. The places where the ear, nose, and tongue organs are located gradually decrease. The position of the body organ is lower, and the mind organ has no fixed position. Some mind organs arise depending on the five organs, so it is mentioned last. Isn't it because in reality the extremely subtle part of the nose organ is located in the cartilage of the nose, not below the eyes? As it is said, the three organs are arranged horizontally, and there is no difference in height, just like a garland of flowers on the head. In principle, it should be so. However, the intention of the sutra master is to falsely say so based on the place where the six organs are located. The sutra master may say that this seems to be applicable to other explanations, so it is specifically explained here.

作頌文。

前五用先起　　五用初二遠　三用初二明　　或隨處次第

於六根中。眼等前五於色等境先起作用。意後方生。是故先說。如本論言色等五境。五識先受意識後知。為自識依及取自境。應知俱是眼等功用。於五根中初二用遠境不合故。所以先說。二中眼用復遠於耳。引事如前。是故先說。鼻等三用初二分明。故鼻居先舌次身後。如鼻于香能取微細。舌于甘苦則不如是。如舌于味能取微細。身於冷暖則不如是。隨處次第釋不異前。如是已說處界次第。即於此中應更思擇。何緣十處體皆是色。惟於一種立色處名。又十二處體皆是法。唯於一處立法處名。頌曰。

為差別最勝　　攝多增上法　故一處名色　　一名為法處

論曰。雖十二處十色皆法。而為差別一立總名。言差別者。謂各別處。若色法性等故名同。是則處名應二或一。諸弟子等。由此總名唯應總知。不了別相。為令了知境及有境種種差別。故立異名。由是如來於其聲等眼等色上立別義名。色處更無別義名故。總名即別。如能作因諸立別名。為顯別義。此顯別義。故即別名。法處亦爾。言最勝者。由二因緣。唯色處中色相最勝。一有見故可示在此在彼差別。二有對故。手等觸時即便變壞。又多種故。三眼境故。世共於此立色名

【現代漢語翻譯】現代漢語譯本作頌文。

前五用先起　　五用初二遠　三用初二明　　或隨處次第

於六根中。眼等前五於色等境先起作用。意後方生。是故先說。如本論言色等五境。五識先受意識後知。為自識依及取自境。應知俱是眼等功用。於五根中初二用遠境不合故。所以先說。二中眼用復遠於耳。引事如前。是故先說。鼻等三用初二分明。故鼻居先舌次身後。如鼻于香能取微細。舌于甘苦則不如是。如舌于味能取微細。身於冷暖則不如是。隨處次第釋不異前。如是已說處界次第。即於此中應更思擇。何緣十處體皆是色。惟於一種立色處名。又十二處體皆是法。唯於一處立法處名。頌曰。

為差別最勝　　攝多增上法　故一處名色　　一名為法處

論曰。雖十二處十色皆法。而為差別一立總名。言差別者。謂各別處。若色法性等故名同。是則處名應二或一。諸弟子等。由此總名唯應總知。不了別相。為令了知境及有境種種差別。故立異名。由是如來於其聲等眼等色上立別義名。色處更無別義名故。總名即別。如能作因諸立別名。為顯別義。此顯別義。故即別名。法處亦爾。言最勝者。由二因緣。唯色處中色相最勝。一有見故可示在此在彼差別。二有對故。手等觸時即便變壞。又多種故。三眼境故。世共於此立色名

作頌文。

前五種感官（眼、耳、鼻、舌、身）的作用先於意識產生，因為它們首先接觸外部世界（色等境）。意識隨後才生起。因此，先說前五種感官。正如本論所說，色等五境，五識先接受，意識後知，作為自身意識的依據並獲取自身所對的境界。應當知道，這些都是眼等感官的功能作用。在五根中，眼和耳的作用距離較遠，不直接接觸境界，所以先說。在眼和耳中，眼的作用距離比耳更遠。正如之前所說，所以先說眼。鼻、舌、身這三種感官中，鼻和舌對境界的分辨比較明顯，所以鼻在前，舌在後，身在最後。例如，鼻子對於氣味能分辨細微的差別，舌頭對於甘甜和苦澀則不如鼻子。又如，舌頭對於味道能分辨細微的差別，身體對於冷和暖則不如舌頭。隨處次第的解釋與之前相同。像這樣已經說了處和界的次第。即於此中應該更進一步思考，為什麼十處（眼處、耳處、鼻處、舌處、身處、色處、聲處、香處、味處、觸處）的體性都是色，卻只有一種（色處）被立為色處之名？又，十二處（眼處、耳處、鼻處、舌處、身處、色處、聲處、香處、味處、觸處、法處、意處）的體性都是法，卻只有一處（法處）被立為法處之名？頌說：

爲了區分最殊勝的，包含眾多增上之法，所以一處名為色處，一處名為法處。

論中說：雖然十二處中的十處（眼處、耳處、鼻處、舌處、身處、色處、聲處、香處、味處、觸處）都是法，但爲了區分，才特別建立總的名稱。所說的區分，是指各個不同的處。如果色法（物質現象）的性質相同，就應該用相同的名稱。那麼，處的名稱應該只有兩種或一種。諸位弟子等，通過這個總的名稱，應該只能總體的瞭解，而不能瞭解各個處所的差別相。爲了讓大家瞭解境和有境的種種差別，所以才建立不同的名稱。因此，如來在聲等、眼等、色上建立不同的意義名稱。色處沒有其他的意義名稱，所以總名就是別名。如同能作因建立各種不同的名稱，是爲了彰顯不同的意義。這裡彰顯不同的意義，所以總名就是別名。法處也是如此。所說的最殊勝，有兩個原因。只有在色處中，色相最為殊勝。一是因為有可見性，可以指示在此處或在彼處的差別。二是因為有對礙性，用手等觸控時，就會立即變壞。又因為種類繁多。三是因為是眼睛所見的境界，世間普遍對此建立色的名稱。

【English Translation】 English version Verses in Praise.

The first five operate first, the first two of the five operate from afar, The first two of the three operate clearly, or follow the order of location.

Among the six roots (ṣaḍāyatana), the first five, such as the eye, operate first on objects such as form (rūpa). The mind (manas) arises later. Therefore, they are discussed first. As stated in the treatise, the five consciousnesses (vijñāna) first receive the five objects such as form, and the mind later knows them, serving as the basis for self-consciousness and grasping their respective objects. It should be understood that these are all functions of the eye and other sense organs. Among the five roots, the first two (eye and ear) operate on distant objects and do not directly contact them, hence they are discussed first. Among the two, the eye operates from a greater distance than the ear. As previously mentioned, this is why the eye is discussed first. Among the three (nose, tongue, and body), the first two (nose and tongue) are clear in their discrimination. Therefore, the nose is placed first, followed by the tongue and then the body. For example, the nose can perceive subtle fragrances, while the tongue is not as capable with sweet and bitter tastes. Similarly, the tongue can perceive subtle tastes, while the body is not as capable with cold and warmth. The explanation of 'following the order of location' is no different from before. Having thus explained the order of the realms (dhātu) and bases (āyatana), we should further consider why ten of the bases are of the nature of form, yet only one is named the 'form base' (rūpāyatana). Also, why are all twelve bases of the nature of dharma (phenomena), yet only one is named the 'dharma base' (dharmāyatana)? The verse says:

For the sake of distinction and supreme excellence, encompassing many superior dharmas, Therefore, one base is named 'form', and one is named the 'dharma base'.

The treatise states: Although ten of the twelve bases (the five sense bases and the five corresponding object bases) are dharmas, a general name is established for the sake of distinction. 'Distinction' refers to the individual bases. If the nature of form and dharma were the same, they should have the same name. In that case, the names of the bases should be two or one. Disciples, through this general name, you should only have a general understanding and not understand the distinct characteristics. To enable understanding of the various distinctions between objects and subjects, different names are established. Therefore, the Tathāgata (如來) established distinct names for sounds, eyes, forms, and so on. Since the form base has no other distinct name, the general name is the specific name. Just as various names are established for the causal agent to reveal distinct meanings, this reveals distinct meanings, so the general name is the specific name. The same applies to the dharma base. 'Supreme excellence' is due to two reasons. Only in the form base is the aspect of form most excellent. First, because it is visible, the difference between being here and there can be indicated. Second, because it is obstructive, it immediately changes when touched by the hand, etc. Also, because it is of many kinds. Third, because it is the object seen by the eye, the world universally establishes the name 'form' for it.

故諸大論師。非於聲等立色名故。唯一名色於法處中攝受想等眾多法故。應立通名。若離通名。云何能攝多別相法同爲一處。又於此中攝多品類。法名諸法。故立法名。謂擇法覺支法智法隨念法證凈法念住法無礙解法寶法歸。此等法名有無量種。一切攝在此法處中。故獨名法。又增上法。所謂涅槃。此中攝故。獨名為法。諸契經中有餘種種蘊及處界名想可得。皆在此攝。如應當知。且辯攝余諸蘊名想。頌曰。

牟尼說法蘊　　數有八十千　彼體語或名　　此色行蘊攝

論曰。有說。佛教語為自體。彼說法蘊皆色蘊攝。語用音聲為自性故。有說。佛教名為自體。彼說法蘊皆行蘊攝。名不相應行為性故。語教異名。教容是語。名教別體教何是名。彼作是釋。要由有名乃說為教。是故佛教體即是名。所以者何。詮義如實。故名佛教。名能詮義。故教是名。由是佛教定名為體。舉名為首以攝句文。齊何應知諸法蘊量。頌曰。

有言諸法蘊　　量如彼論說　或隨蘊等言　　如實行對治

論曰。有諸師言。八萬法蘊一一量等法蘊足論。謂彼一一有六千頌。如對法中法蘊足論。或說法蘊隨蘊等言。一一差別數有八萬。謂蘊處界緣起諦食靜慮無量無色解脫勝處遍處覺品神通無諍愿智無礙解等。一一教門名一法

【現代漢語翻譯】現代漢語譯本因此，各位大論師認為，不應因為聲音等被立為『色』（Rūpa，物質）之名，就否定『名色』（Nāmarūpa，名與色，精神與物質的結合）作為一個總括性的名稱。因為『名色』在『法處』（Dharmāyatana，法界）中包含了『想』（Saṃjñā，知覺）等眾多法，所以應該設立一個總括性的名稱。如果缺少總括性的名稱，如何能夠將多種不同特性的法歸納為一個整體呢？而且，在這裡面包含了很多種類，這些法的名稱就叫做『諸法』（Dharma，法）。因此，設立『法』這個名稱，指的是擇法覺支（Dharmavicaya-saṃbodhyaṅga，擇法覺悟的因素）、法智（Dharmajñāna，對法的智慧）、法隨念（Dharmanusmṛti，對法的憶念）、證凈法（Prasāda，清凈的法）、念住法（Smṛtyupasthāna，念住）、無礙解法（Pratisaṃvidā，無礙的理解）、寶法（Ratna，珍貴的法）、歸依法（Śaraṇa，皈依）。這些法的名稱有無量種，全部都包含在這個『法處』中，所以單獨稱為『法』。此外，增上法，也就是涅槃（Nirvāṇa，寂滅），也包含在這裡面，所以單獨稱為『法』。在各種契經（Sūtra，佛經）中，還有各種各樣的蘊（Skandha，五蘊）、處（Āyatana，六處）、界（Dhātu，十八界）的名稱和想法可以獲得，這些都應該知道包含在這裡面。下面先辨析包含其餘各種蘊的名稱和想法。頌曰：『牟尼（Muni，聖人）說法蘊，數量有八十千，彼體語或名，此色行蘊攝。』論曰：有人說，佛教的語言是自體，那麼這些說法蘊都屬於色蘊（Rūpaskandha，色蘊）所包含，因為語言的本質是聲音。有人說，佛教的名稱是自體，那麼這些說法蘊都屬於行蘊（Saṃskāraskandha，行蘊）所包含，因為名稱是不相應行（Citta-viprayukta-saṃskāra，不與心識相應的行為）的性質。語言是教的另一種說法，教的內容是語言，名稱和教是不同的實體，那麼教是什麼名稱呢？他們這樣解釋說，必須要有名稱才能說是教，因此佛教的本體就是名稱。為什麼這樣說呢？因為如實地詮釋意義，所以叫做佛教。名稱能夠詮釋意義，所以教就是名稱。因此，佛教的本體一定是名稱。舉出名稱作為首要，是爲了概括句子和文章。應該知道諸法蘊的數量有多少呢？頌曰：『有言諸法蘊，量如彼論說，或隨蘊等言，如實行對治。』論曰：有些論師說，八萬法蘊（Dharma-skandha，法的集合）的數量和《法蘊足論》（Dharmaskandha-pāda-śāstra）一樣，也就是說，每一部都有六千頌。就像對法中的《法蘊足論》一樣。或者說，法蘊隨著蘊等的說法而有所不同，每一種差別的數量都有八萬。也就是說，蘊、處、界、緣起（Pratītyasamutpāda，緣起）、諦（Satya，四聖諦）、食（Āhāra，食物）、靜慮（Dhyāna，禪定）、無量（Apramāṇa，四無量心）、無色（Ārūpya，無色界）、解脫（Vimokṣa，解脫）、勝處（Abhibhāyatana，八勝處）、遍處（Kṛtsnāyatana，十遍處）、覺品（Bodhipākṣika-dharma，菩提分法）、神通（Abhijñā，神通）、無諍（Araṇā，無諍）、愿智（Praṇidhijñāna，愿智）、無礙解（Pratisaṃvidā，無礙解）等等，每一種教門都叫做一個法。

【English Translation】 English version Therefore, the great masters of treatises do not establish the name of 'form' (Rūpa) merely because sounds and the like are designated as such. Rather, 'name and form' (Nāmarūpa) should be established as a general term because it encompasses many dharmas such as 'perception' (Saṃjñā) within the 'sphere of dharma' (Dharmāyatana). If there were no general term, how could many distinct dharmas be gathered into one place? Moreover, many categories of dharmas are gathered here, and these dharmas are called 'dharmas' (Dharma). Therefore, the name 'dharma' is established, referring to the factors such as the investigation of dharma enlightenment factor (Dharmavicaya-saṃbodhyaṅga), the wisdom of dharma (Dharmajñāna), the mindfulness of dharma (Dharmanusmṛti), the pure dharma of realization (Prasāda), the foundations of mindfulness (Smṛtyupasthāna), unobstructed understanding (Pratisaṃvidā), the precious dharma (Ratna), and refuge in the dharma (Śaraṇa). These names of dharmas are countless, and all are included in this 'sphere of dharma,' hence it is uniquely called 'dharma.' Furthermore, the supreme dharma, namely Nirvāṇa, is included here, hence it is uniquely called 'dharma.' In the various Sūtras, there are various names and ideas of aggregates (Skandha), spheres (Āyatana), and elements (Dhātu) that can be obtained, and it should be known that these are all included here. Let us first discuss the names and ideas of the remaining aggregates. The verse says: 'The Muni (Muni) speaks of the aggregates of dharma, their number is eighty thousand; their essence is speech or name; these are included in the aggregate of form and the aggregate of formations.' The treatise says: Some say that the language of Buddhism is its essence. These aggregates of teachings are all included in the aggregate of form (Rūpaskandha), because the nature of language is sound. Some say that the name of Buddhism is its essence. These aggregates of teachings are all included in the aggregate of formations (Saṃskāraskandha), because the nature of name is non-associated formations (Citta-viprayukta-saṃskāra). Language is another term for teaching. The content of teaching is language. Name and teaching are different entities. What name is teaching? They explain it this way: it is necessary to have a name in order to say it is a teaching. Therefore, the essence of Buddhism is name. Why is this so? Because it explains the meaning truthfully, it is called Buddhism. Name can explain the meaning, so teaching is name. Therefore, the essence of Buddhism must be name. Mentioning the name as primary is to summarize sentences and texts. How should we know the quantity of the aggregates of dharma? The verse says: 'Some say the aggregates of dharma, their quantity is as the treatise says; or according to the aggregates and other terms, such as actual practice and antidote.' The treatise says: Some masters say that the quantity of the eighty thousand aggregates of dharma (Dharma-skandha) is the same as the Dharmaskandha-pāda-śāstra, that is, each one has six thousand verses. Just like the Dharmaskandha-pāda-śāstra in Abhidharma. Or it is said that the aggregates of dharma vary according to the terms of aggregates and so on, and the quantity of each difference is eighty thousand. That is, aggregates, spheres, elements, dependent origination (Pratītyasamutpāda), truths (Satya), food (Āhāra), meditative concentration (Dhyāna), immeasurables (Apramāṇa), formless realms (Ārūpya), liberation (Vimokṣa), mastery of spheres (Abhibhāyatana), totality spheres (Kṛtsnāyatana), factors of enlightenment (Bodhipākṣika-dharma), supernormal powers (Abhijñā), non-contention (Araṇā), wisdom of aspiration (Praṇidhijñāna), unobstructed understanding (Pratisaṃvidā), etc., each teaching is called a dharma.

蘊。如實說者。所化有情有貪瞋癡我慢身見及尋思等八萬行別。為對治彼八萬行故。世尊宣說八萬法蘊。謂說不凈慈悲緣起無常想空持息念等諸對治門。此即順顯隨蘊等言。無蘊等言不為對治有情病行唐捐而說。如彼所說八萬法蘊。皆此五中二蘊所攝。如是余處諸蘊處界類亦應然。頌曰。

如是余蘊等　　各隨其所應　攝在前說中　　應審觀自相

論曰。余契經中諸蘊處界。隨應攝在前所說中。如此論中所說蘊等。應審觀彼一一自相。且諸經中說餘五蘊。謂戒定慧解脫解脫智見五蘊。彼中戒蘊此色蘊攝。是身語業。非意思故。彼餘四蘊此行蘊攝。是心所法。非受想故。又諸經說十遍處等。前八遍處及八勝處。無貪性故此法處攝。若兼助伴五蘊性故。即此意處法處所攝。后二遍處空無邊等四無色處四蘊性故。亦此意處法處所攝。五解脫處慧為性故。此法處攝。若兼助伴即此聲意法處所攝。復有二處。謂無想有情天處。及非想非非想處。初處即此十處所攝。無香味故。后處即此意法處攝。無色性故。又多界經說界差別有六十二。應隨其相當知攝在十八界中。且彼經中所說六界。地水火風四界已辯。空識二界未辯其相。如是二界其相云何。頌曰。

空界謂竅隙　　體即是光闇　識界有漏識　　有情生所依

【現代漢語翻譯】現代漢語譯本：蘊（Skandha，構成要素）。如實說來，所教化的有情眾生有貪（Lobha，貪婪）、瞋（Dvesha，嗔恨）、癡（Moha，愚癡）、我慢（Mana，傲慢）、身見（Satkayadrishti，認為身體是『我』的錯誤觀念）以及尋思（Vitarka，粗略的思考）等八萬種不同的行為。爲了對治這八萬種行為，世尊（Bhagavan，佛陀）宣說了八萬法蘊（Dharma-skandha，佛法的集合）。也就是宣說不凈觀（Asubha，對治貪慾）、慈悲觀（Maitri-karuna，對治嗔恨）、緣起觀（Pratityasamutpada，對治愚癡）、無常想（Anitya-samjna，對治常執）、空性想（Sunyata-samjna，對治實有執著）、持息念（Anapanasati，通過覺察呼吸來集中注意力）等各種對治法門。這正是順應並顯示了『隨蘊』等說法的含義。而『無蘊』等說法，不是爲了對治有情眾生的病態行為而徒勞無功地宣說。正如他們所說的八萬法蘊，都包含在這五蘊中的兩種蘊中。像這樣，其他地方所說的諸蘊、處、界等類別也應該如此理解。偈頌說：『如是余蘊等，各隨其所應，攝在前說中，應審觀自相。』論曰：其他契經（Sutra，佛經）中所說的諸蘊、處、界，應該根據其相應的含義包含在前面所說的內容中。就像這部論中所說的蘊等，應該仔細觀察它們各自的自相（Svalaksana，獨特的性質）。例如，在各種經典中說了其他的五蘊，即戒蘊（Silaskandha，道德行為的集合）、定蘊（Samadhiskandha，禪定的集合）、慧蘊（Prajnaskandha，智慧的集合）、解脫蘊（Vimuttiskandha，從束縛中解脫的集合）、解脫智見蘊（Vimuttananadarsanaskandha，對解脫的智慧和見解的集合）這五蘊。其中，戒蘊包含在此處的色蘊（Rupaskandha，物質的集合）中，因為它是身語的行為，而不是意思的活動。其餘的四蘊包含在此處的行蘊（Samskaraskandha，心理活動的集合）中，因為它們是心所法（Caitasika，心理因素），而不是受（Vedana，感受）和想（Samjna，認知）。此外，各種經典中說了十遍處（Dasakasinayatana，十種禪修的境界）等。前八遍處以及八勝處（Asta abhibhayatanani，八種克服感官的境界），因為它們沒有貪的性質，所以包含在此處的法處（Dharmayatana，意識的對象）中。如果兼有助伴的五蘊的性質，那麼就包含在此處的意處（Manayatana，意識的根源）和法處中。后二遍處，即空無邊處（Akasanantyayatana，無限虛空的境界）等四無色處（Caturarupyayatana，四種無色界的境界），因為具有四蘊的性質，所以也包含在此處的意處和法處中。五解脫處（Panca vimuktiyatanani，五種解脫的境界），因為以智慧為性質，所以包含在此處的法處中。如果兼有助伴，那麼就包含在此處的聲意法處中。還有兩種處，即無想有情天處（Asannasattvabhavana，無想有情所居住的天界）以及非想非非想處（Naivasamjnanasamjnayatana，既非有想也非無想的境界）。初處包含在此處的十處中，因為它沒有香味。后處包含在此處的意處和法處中，因為它沒有色性。此外，在多界經（Bahudhatuka Sutta，多種元素的經）中說了界的差別有六十二種，應該根據其相應的含義，知道它們包含在十八界（Astadasa dhatavah，十八種元素）中。而且，在那部經中所說的六界中，地、水、火、風四界已經辨析過了，空界（Akasadhatu，空間的元素）和識界（Vijnanadhatu，意識的元素）的自相還沒有辨析。那麼，這兩種界的自相是什麼呢？偈頌說：『空界謂竅隙，體即是光闇，識界有漏識，有情生所依。』

【English Translation】 English version: Skandha (aggregate). Truly speaking, the sentient beings to be transformed have eighty thousand different kinds of behaviors such as greed (Lobha, desire), hatred (Dvesha, aversion), delusion (Moha, ignorance), pride (Mana, arrogance), self-view (Satkayadrishti, the false belief in a permanent self), and discursive thought (Vitarka, initial application of thought). In order to counteract these eighty thousand behaviors, the World-Honored One (Bhagavan, the Buddha) proclaimed eighty thousand Dharma-skandhas (collections of teachings). That is, he proclaimed various antidotal approaches such as the contemplation of impurity (Asubha, to counteract desire), loving-kindness and compassion (Maitri-karuna, to counteract hatred), dependent origination (Pratityasamutpada, to counteract ignorance), the perception of impermanence (Anitya-samjna, to counteract the clinging to permanence), the perception of emptiness (Sunyata-samjna, to counteract the clinging to inherent existence), and mindfulness of breathing (Anapanasati, to focus the mind by observing the breath). This precisely accords with and reveals the meaning of terms like 'according to the aggregates.' Terms like 'no aggregates' are not proclaimed in vain to counteract the pathological behaviors of sentient beings. Just as the eighty thousand Dharma-skandhas they speak of are all contained within two of these five aggregates. Likewise, the various aggregates, ayatanas, and dhatus mentioned elsewhere should be understood in the same way. The verse says: 'Thus, the remaining aggregates, etc., each according to its appropriateness, are contained within what was said earlier; one should carefully examine their individual characteristics.' The treatise says: The various aggregates, ayatanas (sense bases), and dhatus (elements) in other Sutras (scriptures) should be contained within what was said earlier, according to their corresponding meanings. Just as the aggregates, etc., spoken of in this treatise, one should carefully examine each of their individual characteristics (Svalaksana, unique nature). For example, in various scriptures, other five aggregates are spoken of, namely the aggregate of moral conduct (Silaskandha, collection of ethical behaviors), the aggregate of concentration (Samadhiskandha, collection of meditative states), the aggregate of wisdom (Prajnaskandha, collection of wisdom), the aggregate of liberation (Vimuttiskandha, collection of freedom from bondage), and the aggregate of the knowledge and vision of liberation (Vimuttananadarsanaskandha, collection of wisdom and insight into liberation). Among these, the aggregate of moral conduct is contained within the aggregate of form (Rupaskandha, collection of material forms) here, because it is the action of body and speech, not the activity of mind. The remaining four aggregates are contained within the aggregate of mental formations (Samskaraskandha, collection of mental activities) here, because they are mental factors (Caitasika, mental elements), not feeling (Vedana, sensation) and perception (Samjna, cognition). Furthermore, various scriptures speak of the ten kasinas (Dasakasinayatana, ten objects of meditation), etc. The first eight kasinas and the eight victories (Asta abhibhayatanani, eight mastery states), because they do not have the nature of greed, are contained within the Dharmayatana (sense base of mental objects) here. If they also have the nature of the five aggregates as their assistants, then they are contained within the Manayatana (sense base of mind) and Dharmayatana here. The latter two kasinas, namely the sphere of infinite space (Akasanantyayatana, realm of infinite space), etc., the four formless realms (Caturarupyayatana, four formless realms), because they have the nature of the four aggregates, are also contained within the Manayatana and Dharmayatana here. The five abodes of liberation (Panca vimuktiyatanani, five realms of liberation), because they have wisdom as their nature, are contained within the Dharmayatana here. If they also have assistants, then they are contained within the sound, mind, and Dharmayatana here. There are also two realms, namely the realm of mindless beings (Asannasattvabhavana, realm of beings without perception) and the realm of neither perception nor non-perception (Naivasamjnanasamjnayatana, realm of neither perception nor non-perception). The former realm is contained within the ten ayatanas here, because it does not have smell or taste. The latter realm is contained within the Manayatana and Dharmayatana here, because it does not have the nature of form. Furthermore, in the Bahudhatuka Sutta (Discourse on the Many Elements), it is said that there are sixty-two kinds of distinctions of elements; one should know that they are contained within the eighteen elements (Astadasa dhatavah, eighteen elements) according to their corresponding meanings. Moreover, among the six elements spoken of in that sutra, the four elements of earth, water, fire, and wind have already been analyzed; the characteristics of the space element (Akasadhatu, element of space) and the consciousness element (Vijnanadhatu, element of consciousness) have not yet been analyzed. So, what are the characteristics of these two elements? The verse says: 'The space element is the aperture; its essence is light and darkness. The consciousness element is defiled consciousness; it is the basis for the arising of sentient beings.'

論曰。內外竅隙名為空界。竅隙是何。即是光闇。謂窗指等光闇竅隙。顯色差別名為空界。應知此界體是實有。說內外故。如地界等此離虛空其體別有。由契經故其理極成如契經言。虛空無色無見無對。當何所依。然藉光明虛空顯了。又說於色得離染時斷虛空界。故知別有。已說空界。諸有漏識名為識界。何故不說無漏識耶。彼與此義不相應故。由無漏法于有情生斷害壞等差別轉故。非生所依。如是六界于有情生生養長因差別轉故。是生所依。生因謂識界續生種故。養因謂大種生依止故。長因謂空界容受生故。持有情生故名為界。彼經六界此九界攝。余隨所應當觀攝義。故諸餘界十八界攝。如是已說余蘊處界皆在此中。蘊處界攝今當顯示。蘊處界三有見等門義類差別。界中具顯根境識故。諸門義類易可了知。故今且約十八界辯。由斯蘊處義類已成。於前所說十八界中。幾有見幾無見。幾有對幾無對。幾善幾不善幾無記。頌曰。

一有見謂色　　十有色有對　此除色聲八　　無記餘三種

論曰。十八界中一是有見。所謂色界。云何說此名有見耶。由二義故。一者此色定與見俱。故名有見。由色與眼俱時轉故。如有伴侶。二者此色可有示現。故名有見。可示在此在彼別故。如有所緣。有說。此色于鏡

【現代漢語翻譯】現代漢語譯本：論中說：內外竅隙被稱為空界（Akasadhatu，指空間元素）。什麼是竅隙呢？就是指光明和黑暗。例如窗戶、手指等處的光明和黑暗形成的空隙。顯色的差別也被稱為空界。應當知道，這個空界的體性是真實存在的。因為它有內外之分，就像地界（Prthvidhatu，指地元素）等一樣，它獨立於虛空而有其自身的體性。這是因為契經（Sutra，佛經）中這樣說，這個道理非常明確，如契經所說：『虛空無色、無見、無對。』那麼它依靠什麼而存在呢？實際上，虛空是藉助光明才得以顯現的。經中又說，當對色（Rupa，指物質現象）生起離染之心時，就能斷除虛空界。因此可知，空界是獨立存在的。上面已經說了空界，所有有漏識（Samsaric consciousness，指受煩惱影響的意識）被稱為識界（Vijnanadhatu，指意識元素）。為什麼不說無漏識（Anasrava consciousness，指不受煩惱影響的意識）呢？因為無漏識與這裡所說的意義不相符。由於無漏法對於有情眾生的生、斷、害、壞等差別轉化，所以它不是生之所依。像這樣，六界（六種元素）對於有情眾生的生、養、長等原因的差別轉化，是生之所依。生因是指識界，因為它能延續生命之種。養因是指四大種（四大元素），因為它們是生命生長的依止。長因是指空界，因為它能容納生命的生長。因為這六界能持有情眾生的生命，所以被稱為界。上述經文中的六界，包含在這九界之中。其餘的可以根據情況來觀察其包含的意義。所以其餘的界都包含在十八界（十八種感官領域）之中。像這樣，上面已經說了蘊（Skandha，指構成經驗的五種聚合）、處（Ayatana，指感覺的來源）和界，它們都包含在這裡面。現在應當顯示蘊、處、界這三者在有見等方面的意義和類別的差別。因為界中完整地包含了根（Indriya，指感覺器官）、境（Visaya，指感覺對像）和識（Vijnana，指意識），所以這些意義和類別很容易理解。因此，現在暫且圍繞十八界來辨析，通過這樣，蘊和處的意義和類別也就明白了。在前面所說的十八界中，哪些是有見的？哪些是無見的？哪些是有對的？哪些是無對的？哪些是善的？哪些是不善的？哪些是無記的？頌文說：『一是有見謂色，十有色有對，此除色聲八，無記餘三種。』論中說：十八界中，只有一種是有見的，那就是色界（Rupadhatu，指色元素）。為什麼說色界是有見的呢？因為有兩個原因：第一，色界必定與見（Darsana，指視覺）同時存在，所以稱為有見。因為色與眼（Caksu，指眼睛）是同時運作的，就像有伴侶一樣。第二，色界可以被展示出來，所以稱為有見。因為它可以被展示為在此處或在彼處，有所指向。有人說，色界在鏡子中...

【English Translation】 English version: The treatise states: Internal and external apertures are called Akasadhatu (space element). What are these apertures? They refer to light and darkness, such as the light and dark apertures of windows, fingers, etc. The difference in manifested colors is also called Akasadhatu. It should be known that the nature of this realm is truly existent. Because it has internal and external aspects, like Prthvidhatu (earth element), it exists separately from empty space and has its own nature. This is because the Sutras (Buddhist scriptures) say so, and this principle is very clear, as the Sutra says: 'Space has no color, no seeing, no opposition.' Then what does it rely on? In reality, space is revealed through light. The Sutra also says that when one develops detachment from Rupa (material phenomena), one can cut off the Akasadhatu. Therefore, it can be known that the Akasadhatu exists independently. The Akasadhatu has been discussed above. All Samsaric consciousness (consciousness influenced by afflictions) is called Vijnanadhatu (consciousness element). Why is Anasrava consciousness (consciousness unaffected by afflictions) not mentioned? Because Anasrava consciousness is not consistent with the meaning here. Because Anasrava dharma transforms the sentient beings' birth, cutting off, harming, destroying, etc., it is not the basis of birth. Like this, the six elements transform the sentient beings' birth, nurturing, growth, etc., and are the basis of birth. The cause of birth refers to Vijnanadhatu, because it can continue the seed of life. The cause of nurturing refers to the four great elements, because they are the basis of life's growth. The cause of growth refers to Akasadhatu, because it can accommodate the growth of life. Because these six elements can hold the lives of sentient beings, they are called realms. The six elements in the aforementioned Sutra are included in these nine realms. The rest can be observed according to the situation to see their meaning of inclusion. Therefore, the remaining realms are all included in the eighteen Dhatus (eighteen sensory realms). Like this, the Skandhas (five aggregates constituting experience), Ayatanas (sources of sensation), and Dhatus mentioned above are all included here. Now, the differences in meaning and categories of Skandhas, Ayatanas, and Dhatus in terms of visibility, etc., should be shown. Because the Indriyas (sense organs), Visayas (sense objects), and Vijnana (consciousness) are completely contained in the Dhatus, these meanings and categories are easy to understand. Therefore, for now, let's analyze around the eighteen Dhatus, and through this, the meanings and categories of Skandhas and Ayatanas will be understood. Among the eighteen Dhatus mentioned above, which are visible? Which are invisible? Which are opposed? Which are unopposed? Which are wholesome? Which are unwholesome? Which are neutral? The verse says: 'One is visible, namely Rupa; ten have color and are opposed; excluding Rupa and sound, eight are neutral, and the remaining three...' The treatise states: Among the eighteen Dhatus, only one is visible, and that is Rupadhatu (form element). Why is Rupadhatu said to be visible? Because there are two reasons: First, Rupadhatu must coexist with Darsana (vision), so it is called visible. Because Rupa and Caksu (eye) operate simultaneously, like having a companion. Second, Rupadhatu can be displayed, so it is called visible. Because it can be displayed as being here or there, pointing to something. Some say that Rupadhatu in the mirror...

等中有像可現。故名有見可示如彼此亦爾故。不可說聲有谷響等。應成有見不俱生故。由說此相。余界無見義準已成。如是已說有見無見。唯色蘊攝十界有對。對是礙義。此有彼礙故名有對。此復三種。境界所緣障礙別故。境界有對。謂眼等根心及心所。諸有境法與色等境和會被礙。得有對名。所緣有對。謂心心所于自所緣和會被礙。得有對名。境界所緣復有何別。若於彼法此有功能。即說彼為此法境界。如人于彼有勝功能。便說彼為我之境界。心心所法執彼而起。彼於心等名為所緣。若法所緣有對。定是境界有對。心心所法境界。若無取境功能。定不轉故。有雖境界有對。而非所緣有對。謂五色根非相應法。無所緣故。云何眼等於自境界所緣轉時。說名有礙。越彼于余此不轉故。或復礙者。是和會義。謂眼等法于自境界及自所緣和會轉故。有說。若法唯于彼轉不能越彼。故名有礙。障礙有對。謂可集色自於他處被障不生。如手石等更相障礙。或於自處。障礙他生。唯極微色更相障故。可說名為障礙有對。此中唯辯障礙有對。故但言十。礙義勝故。何等為十。謂極微成十有色界唯有色故。法界貫通有色無色。彼色一向非極微成。除此所餘十名有色。色蘊攝故。說十有色名為有對。義準說餘名為無對。言有色者。謂除無

表余色蘊攝。變礙名色。有變礙義。故名有色。有說。色者謂能示現在此彼言此有彼言。故名有色有說。諸色有自體故名為有色。稱說易故。唯於色體說有色言。如是已說有對無對。於此所說十有對中。除色及聲餘八無記。言無記者。不可記為善不善故。應贊毀法可記說在黑白品中。名為有記。若於二品皆所不容。體不分明名無記法。其餘十界通善等三。即是七心色聲法界。善謂舍惡。是違惡義。或復善者名慧攝受。謂若諸法慧所攝受。或攝受慧。皆名為善。或復善者。是吉祥義。能招嘉瑞如吉祥草。翻此即釋不善名義。色聲二界。善心等起即名為善。噁心等起名為不善。余是無記。其七心界。若無貪等相應名善。貪等相應名為不善。餘名無記。法界所攝品類眾多。無貪等性相應等記擇滅名善。若貪等性相應等起。名為不善。餘名無記。已說善等。十八界中幾欲界系。幾色界系幾無色界系。頌曰。

欲界系十八　　色界系十四　除香味二識　　無色系后三

論曰。系謂系屬。即被縛義。欲界所繫具足十八。色界所繫唯十四種。除香味境及鼻舌識。除香味者。段食性故。離段食慾方得生彼。除鼻舌識。無境界故。非無境界少有識生。若爾于彼亦應無觸。非食性觸于彼得有。觸界于彼無成食用有成余用。所謂

【現代漢語翻譯】現代漢語譯本：表述的是色蘊所包含的內容。『變礙』被稱為『色』，因為它具有變壞和阻礙的性質，所以稱為『有色』（Rupa，物質）。有人說，『色』指的是能夠指示此處或彼處的事物，因此被稱為『有色』。也有人說，各種『色』具有其自身存在的實體，因此被稱為『有色』。爲了稱說方便，只在色的實體上使用『有色』這個詞。像這樣已經說明了有對（Saparighata，有抵抗）和無對（Aparighata，無抵抗）。在這裡所說的十種有對之中，除了色（Rupa，物質）和聲（Shabda，聲音）之外，其餘八種是無記（Avyakrta，非善非惡）。被稱為『無記』，是因為它們無法被記為善或不善。應該讚揚或譭謗的法，可以被記述並歸類於黑品或白品之中，這被稱為『有記』（Vyakrta，可記）。如果對於這兩種品類都不容納，其體性不分明的，就稱為『無記法』。其餘十界（Dhatu，界）則通於善、不善、無記這三種性質，也就是七個心界（Vijñana Dhatu，識界）、色界（Rupa Dhatu，色界）、聲界（Shabda Dhatu，聲界）和法界（Dharma Dhatu，法界）。善（Kushala，善）指的是捨棄惡，是違背惡的含義。或者，善也可以說是被智慧所攝受，指的是那些被智慧所攝受的法，或者攝受智慧的法，都可以稱為善。或者，善也可以是吉祥的含義，能夠招來吉祥的徵兆，就像吉祥草一樣。與此相反，就是解釋不善（Akushala，不善）的名稱和含義。色界和聲界，如果是善心等起而產生的，就稱為善；如果是噁心等起而產生的，就稱為不善；其餘則是無記。七個心界，如果沒有貪（Raga，貪慾）等煩惱相應，就稱為善；如果與貪等煩惱相應，就稱為不善；其餘則稱為無記。法界所包含的品類眾多，沒有貪等自性相應的等記擇滅（Nirodha，滅），稱為善；如果與貪等自性相應等起，就稱為不善；其餘則稱為無記。已經說明了善等性質。在十八界（Dhatu，界）中，有多少屬於欲界系（Kama-dhatu，欲界所繫），有多少屬於界系（Rupa-dhatu，色界所繫），有多少屬於無界系（Arupa-dhatu，無色界所繫）？頌文說：欲界繫有十八，界繫有十四，除去香味和二種識，無色界繫有后三種。論述說：係指的是系屬，也就是被束縛的含義。欲界所繫具備全部十八界。界所繫只有十四種，除去香味境以及鼻識（Ghrana-vijnana，鼻識）和舌識（Jihva-vijnana，舌識）。除去香味的原因是，它們是段食（Kavadimkara，分段食物）的性質，只有離開了段食的慾望才能生到彼處。除去鼻識和舌識的原因是，它們沒有境界，沒有境界的情況下很少有識產生。如果這樣，那麼在彼處也應該沒有觸（Sparsha，觸覺）了。但非食性的觸覺在彼處是可以存在的。觸界在彼處沒有成為食用的作用，但有成為其他的作用，也就是所謂的...

【English Translation】 English version: It describes what the aggregate of form (Rupa-skandha) includes. 'Change and obstruction' is called 'form' (Rupa), because it has the nature of changing and obstructing, so it is called 'having form' (Rupa). Some say that 'form' refers to things that can indicate here or there, so it is called 'having form'. Others say that various 'forms' have their own existing entities, so they are called 'having form'. For the sake of easy naming, the word 'having form' is only used for the entity of form. In this way, 'with resistance' (Saparighata) and 'without resistance' (Aparighata) have been explained. Among the ten types of 'with resistance' mentioned here, except for form (Rupa) and sound (Shabda), the remaining eight are 'unspecified' (Avyakrta). They are called 'unspecified' because they cannot be recorded as good or bad. Dharmas that should be praised or blamed can be recorded and classified into the black or white categories, which is called 'specified' (Vyakrta). If neither of these two categories can accommodate it, and its nature is unclear, it is called 'unspecified dharma'. The remaining ten realms (Dhatu) are common to the three natures of good, bad, and unspecified, which are the seven consciousness realms (Vijñana Dhatu), the form realm (Rupa Dhatu), the sound realm (Shabda Dhatu), and the dharma realm (Dharma Dhatu). 'Good' (Kushala) refers to abandoning evil, which is the meaning of opposing evil. Or, good can also be said to be embraced by wisdom, referring to those dharmas that are embraced by wisdom, or dharmas that embrace wisdom, all of which can be called good. Or, good can also be the meaning of auspiciousness, which can bring auspicious omens, like auspicious grass. The opposite of this is the explanation of the name and meaning of 'bad' (Akushala). The form and sound realms, if they arise from good thoughts, are called good; if they arise from bad thoughts, they are called bad; the rest are unspecified. The seven consciousness realms, if they are not associated with afflictions such as greed (Raga), are called good; if they are associated with afflictions such as greed, they are called bad; the rest are called unspecified. The categories included in the dharma realm are numerous. The cessation (Nirodha) of discrimination that is not associated with the nature of greed, etc., is called good; if it arises in association with the nature of greed, etc., it is called bad; the rest are called unspecified. The nature of good, etc., has been explained. Among the eighteen realms (Dhatu), how many belong to the desire realm (Kama-dhatu), how many belong to the form realm (Rupa-dhatu), and how many belong to the formless realm (Arupa-dhatu)? The verse says: The desire realm has eighteen, the form realm has fourteen, excluding smell and taste and the two consciousnesses, the formless realm has the last three. The treatise says: 'Belonging' refers to being affiliated, which means being bound. The desire realm has all eighteen realms. The form realm has only fourteen, excluding the objects of smell and taste, and the nose consciousness (Ghrana-vijnana) and tongue consciousness (Jihva-vijnana). The reason for excluding smell and taste is that they are of the nature of coarse food (Kavadimkara), and one can only be born there by abandoning the desire for coarse food. The reason for excluding nose and tongue consciousness is that they have no object, and consciousness rarely arises without an object. If so, then there should also be no touch (Sparsha) there. But non-nutritive touch can exist there. The touch realm there does not have the function of being nutritive, but it has the function of being something else, which is the so-called...

成身。若不爾者大種應無。則諸所造亦應非有。便同無色。何名色界。又于彼觸有成外用。謂成宮殿及衣服等。雖離食慾觸有別用。香味不然。故彼非有。無色界系唯有後三。所謂意法及意識界。要離色染于彼得生。故無色中無十色界。依緣無故五識亦無。故唯后三無色界系。已說界系。十八界中。幾有漏幾無漏。頌曰。

意法意識通　　所餘唯有漏

論曰。次前意法及意識三。一切皆通有漏無漏。謂除道諦及三無為。余意等三皆是有漏。道諦所攝及三無為。如其所應三皆無漏。唯通有漏。謂餘十五道諦無為所不攝故。如是已說有漏無漏。十八界中幾有尋有伺。幾無尋唯伺。幾無尋無伺。頌曰。

五識有尋伺　　后三三餘無

論曰。眼等五識有尋有伺。由與尋伺恒共相應。此五識身恒與尋伺共相應者。五識唯在尋伺所隨地中有故。非於欲界初靜慮中心心所法。除尋與伺。有一不與尋伺俱故。意法意識名為后三。根境識中各居后故。此後三界皆通三品。意界意識界及相應法界。除尋與伺。若在欲界初靜慮中有尋有伺。靜慮中間無尋唯伺。從此已上無尋無伺。法界一切非相應法。靜慮中間伺亦如是。于彼上地無尋伺故。非相應故。彼無尋故。自體自體不相應故。尋一切時無尋唯伺。自體自體不相應故

【現代漢語翻譯】現代漢語譯本成身。如果不是這樣，四大種（地、水、火、風）就應該不存在。那麼，由四大種所造的一切也應該不存在，那就和無色界一樣了。還憑什麼叫做（此處原文缺失，無法翻譯）呢？而且，對於觸覺來說，有成就外在作用的能力，比如成就宮殿和衣服等等。即使離開食物的慾望，觸覺也有其他用處。但是香味不是這樣，所以香味並不存在。無系（此處原文缺失，無法翻譯）只有后三者，也就是意、法和意識界。一定要離開色界的染污，才能在這些地方產生。所以在無色界中沒有十（此處原文缺失，無法翻譯）。因為沒有所依的緣，所以五識也不存在。因此只有后三者沒有系（此處原文缺失，無法翻譯）。上面已經說了界系。在十八界中，哪些是有漏的，哪些是無漏的？頌文說：

『意法意識通，所餘唯有漏』

論述：緊接著前面所說的，意界、法界和意識界這三者，一切都貫通有漏和無漏。也就是說，除了道諦（arya-satya，四聖諦之一，指通往解脫的道路）和三種無為法（asaṃskṛta-dharma，指不生不滅的涅槃等），其餘的意界等三者都是有漏的。道諦所包含的以及三種無為法，按照它們各自的情況，這三者都是無漏的。只有有漏的，是指其餘的十五界，因為它們不被道諦和無為法所包含。像這樣，已經說了有漏和無漏。在十八界中，哪些是有尋有伺的，哪些是無尋唯伺的，哪些是無尋無伺的？頌文說：

『五識有尋伺，后三三餘無』

論述：眼識等五識是有尋有伺的，因為它們總是和尋（vitarka，粗略的思考）伺（vicāra，細緻的觀察）共同相應。這五識身總是和尋伺共同相應的原因是，五識只存在於尋伺所隨的地中。不是在欲界（kāmadhātu，眾生因有情慾而輪迴的世界）和初禪（prathama-dhyāna，色界的第一禪定）中，心和心所法（caitta，與心相應的心理現象），除了尋和伺之外，有一個不和尋伺同時存在。意界、法界和意識界被稱為后三者，因為在根、境、識中，它們各自處於後面。這后三界都貫通三種品類。意界、意識界以及相應的法界，除了尋和伺之外，如果在欲界和初禪中，就是有尋有伺的；在靜慮中間（dhyānāntara，禪定之間的狀態）就是無尋唯伺的；從這裡往上就是無尋無伺的。法界的一切非相應法，在靜慮中間，伺也是這樣。因為在那個更高的境界中，沒有尋和伺。因為不是相應法，所以沒有尋。因為自身和自身不相應，所以尋在任何時候都是無尋唯伺的。因為自身和自身不相應。

【English Translation】 English version Becoming a body. If it were not so, the four great elements (mahābhūta, earth, water, fire, and wind) should not exist. Then all that is created by the four great elements should also not exist, which would be the same as the Formless Realm (arūpadhātu). What is it called (missing text in the original, untranslatable)? Moreover, for touch, there is the ability to accomplish external functions, such as creating palaces and clothing. Even apart from the desire for food, touch has other uses. But fragrance is not like this, so fragrance does not exist. The non--related (missing text in the original, untranslatable) only has the latter three, namely mind (manas), dharma (dharma, mental objects), and the mind-consciousness realm (manovijñānadhātu). One must be apart from the defilement of the Form Realm (rūpadhātu) to be born in those places. Therefore, in the Formless Realm, there are no ten (missing text in the original, untranslatable). Because there are no dependent conditions, the five consciousnesses (pañcavijñāna) also do not exist. Therefore, only the latter three are without -related (missing text in the original, untranslatable). The realm-related has been discussed above. Among the eighteen realms (dhātu), which are with outflows (sāsrava), and which are without outflows (anāsrava)? The verse says:

'Mind, dharma, and consciousness are common; the rest are only with outflows.'

Commentary: Following what was said earlier, the mind realm, the dharma realm, and the consciousness realm, all three of these, are common to both with outflows and without outflows. That is to say, except for the Path Truth (arya-satya, one of the Four Noble Truths, referring to the path to liberation) and the three unconditioned dharmas (asaṃskṛta-dharma, referring to Nirvana, which is uncreated and unceasing), the remaining three, such as the mind realm, are all with outflows. What is included in the Path Truth and the three unconditioned dharmas, according to their respective situations, all three are without outflows. Only with outflows refers to the remaining fifteen realms, because they are not included in the Path Truth and the unconditioned dharmas. In this way, with outflows and without outflows have been discussed. Among the eighteen realms, which are with coarse thought and subtle discernment (vitarka-vicāra), which are without coarse thought but only with subtle discernment, and which are without coarse thought and without subtle discernment? The verse says:

'The five consciousnesses are with coarse thought and subtle discernment; the latter three are three; the rest are without.'

Commentary: The five consciousnesses, such as eye-consciousness, are with coarse thought and subtle discernment, because they are always in conjunction with coarse thought (vitarka, initial application of thought) and subtle discernment (vicāra, sustained application of thought). The reason why these five consciousness bodies are always in conjunction with coarse thought and subtle discernment is that the five consciousnesses only exist in the realm accompanied by coarse thought and subtle discernment. It is not in the Desire Realm (kāmadhātu, the world where beings are reborn due to emotional desires) and the first dhyana (prathama-dhyāna, the first meditative state in the Form Realm), in the mind and mental factors (caitta, mental phenomena associated with the mind), except for coarse thought and subtle discernment, there is one that does not exist simultaneously with coarse thought and subtle discernment. The mind realm, the dharma realm, and the consciousness realm are called the latter three, because in the root, object, and consciousness, they are each located at the end. These latter three realms all penetrate the three categories. The mind realm, the consciousness realm, and the corresponding dharma realm, except for coarse thought and subtle discernment, if they are in the Desire Realm and the first dhyana, then they are with coarse thought and subtle discernment; in the intermediate state of dhyana (dhyānāntara, the state between meditative states), they are without coarse thought but only with subtle discernment; from here upwards, they are without coarse thought and without subtle discernment. All non-associated dharmas of the dharma realm, in the intermediate state of dhyana, subtle discernment is also like this. Because in that higher realm, there is no coarse thought and subtle discernment. Because it is not an associated dharma, there is no coarse thought. Because the self and the self are not associated, coarse thought is always without coarse thought but only with subtle discernment. Because the self and the self are not associated.

。此常與伺共相應故。伺在欲界初靜慮中。三品不收應為第四。然法少故頌中不說。餘十色界尋伺俱無。常與尋伺不相應故。此中乘便應更思量。若五識身有尋有伺。尋即分別。如何許彼無分別耶。頌曰。

說五無分別　　由計度隨念　以意地散慧　　意諸念為體

論曰。分別有三。一自性分別。二計度分別。三隨念分別。由五識身雖有自性。而無餘二。說無分別。如一足馬名為無足。故雖有一而得名無。豈不意識有唯一種。分別相應由依意識。總類具三說有分別。自性分別體唯是尋。後心所中自當辯釋。餘二分別如其次第。意地散慧諸念為體。散言簡定意識相應。散慧名為計度分別。定中不能計度境故。非定中慧能于所緣。如此如是計度而轉。故於此中簡定取散。若定若散意識相應諸念名為隨念分別。明記所緣用均等故。五識雖與念慧相應。擇記用微故唯取意。夫分別者。推求行相。故說尋為自性分別。簡擇明記片似順尋。故分別名亦通慧念。由此三行差別攝持。皆令于境明瞭轉異。于已了境遮簡行生。故分別名不通於想。于未了境不能印持。故分別名不通勝解。若在欲界及初靜慮。不定意識具三分別。若初靜慮在定意識及上散心。各二分別。上地意識若在定中及五識身。各一分別。如是已說有尋伺等

【現代漢語翻譯】現代漢語譯本：。因為這種狀態總是與尋（Vitarka，粗略的思考）和伺（Vicara，精細的考察）共同相應。伺存在於欲界和初禪中。從三種品類來看，它本應屬於第四種，但因為法的作用較小，所以在頌詞中沒有提及。其餘十種狀態都沒有尋和伺。因為它們通常不與尋和伺相應。這裡需要進一步思考。如果五識身（Five consciousnesses）有尋和伺，尋就是分別，怎麼能允許它們沒有分別呢？頌中說：『說五無分別，由計度隨念，以意地散慧，意諸念為體。』論中說：分別有三種。一是自性分別（Svabhāva-vikalpa，自性分別），二是計度分別（Parikalpita-vikalpa，計度分別），三是隨念分別（Anusmrti-vikalpa，隨念分別）。因為五識身雖然有自性分別，但沒有其餘兩種，所以說它們沒有分別。就像一隻腳的馬被稱為無足一樣。因此，雖然有一種，卻可以被稱為無。難道意識不是隻有一種分別相應嗎？由於依賴意識，總的來說具備三種，所以說有分別。自性分別的本體只是尋。在後面的心所中會詳細解釋。其餘兩種分別，如其次第，以意地（Manodhātu，意識的領域）的散慧（Vikshipta-prajna，散亂的智慧）和意識的各種念頭為本體。『散』字是爲了區分禪定中的意識。散亂的智慧被稱為計度分別，因為在禪定中不能計度境界。非禪定中的智慧能夠對所緣境如此這般地計度而運轉。因此，在這裡要區分禪定和散亂。無論是禪定還是散亂，與意識相應的各種念頭被稱為隨念分別，因為明記所緣境的作用是均等的。五識雖然與念和慧相應，但選擇和記憶的作用很微弱，所以只取意識。所謂分別，就是推求事物的行相。因此，說尋是自性分別。簡擇、明記，片面地類似順應尋，所以分別之名也通用於慧和念。由此三種作用的差別攝持，都使對境的認識更加明瞭和不同。對於已經瞭解的境界，遮止和簡化作用產生，所以分別之名不通用於想。對於未了解的境界，不能印持，所以分別之名不通用於勝解。如果在欲界和初禪中，不定的意識具備三種分別。如果在初禪中，在定的意識以及上界的散心，各有兩種分別。上界的意識，如果在定中以及五識身，各有一種分別。以上已經說了有尋伺等。

【English Translation】 English version: Because this state is always associated with Vitarka (gross thought) and Vicara (subtle discernment). Vicara exists in the Desire Realm and the First Dhyana. From the perspective of the three categories, it should belong to the fourth, but because its function is minor, it is not mentioned in the verse. The remaining ten states are without both Vitarka and Vicara, as they are usually not associated with them. This requires further consideration. If the Five Consciousnesses have Vitarka and Vicara, and Vitarka is discrimination, how can it be allowed that they have no discrimination? The verse says: 'It is said that the five are without discrimination, due to conceptual calculation and recollection, with the scattered wisdom of the mind-basis, and the various thoughts of the mind as their essence.' The treatise says: There are three types of discrimination. First, Svabhāva-vikalpa (discrimination of self-nature), second, Parikalpita-vikalpa (conceptual calculation), and third, Anusmrti-vikalpa (recollection). Because the Five Consciousnesses, although having discrimination of self-nature, lack the other two, it is said that they are without discrimination. Like a one-legged horse is called legless. Therefore, although there is one, it can be called none. Does the mind-consciousness not only have one type of associated discrimination? Because it relies on the mind-consciousness, it generally possesses three, so it is said to have discrimination. The essence of discrimination of self-nature is only Vitarka. This will be explained in detail in the subsequent section on mental factors. The remaining two types of discrimination, in order, take the scattered wisdom of the Manodhātu (mind-basis) and the various thoughts of the mind as their essence. The word 'scattered' is to distinguish the consciousness in meditation. Scattered wisdom is called conceptual calculation, because in meditation, one cannot conceptually calculate objects. Wisdom outside of meditation can conceptually calculate objects in this way or that way. Therefore, here we distinguish between meditation and scattering. Whether in meditation or scattering, the various thoughts associated with the mind-consciousness are called recollection, because the function of clearly remembering the object is equal. Although the Five Consciousnesses are associated with memory and wisdom, the function of selection and memory is weak, so only the mind-consciousness is taken. Discrimination is the investigation of the characteristics of things. Therefore, it is said that Vitarka is discrimination of self-nature. Selection and clear memory are partially similar to conforming to Vitarka, so the name of discrimination also applies to wisdom and memory. Due to the difference in these three functions, they all make the recognition of objects clearer and different. For already understood objects, the functions of blocking and simplifying arise, so the name of discrimination does not apply to perception. For not yet understood objects, it cannot affirm, so the name of discrimination does not apply to adhimoksha (decidedness). If in the Desire Realm and the First Dhyana, the unfixed consciousness possesses three types of discrimination. If in the First Dhyana, the consciousness in meditation and the scattered mind in the higher realms each have two types of discrimination. The consciousness in the higher realms, if in meditation and the Five Consciousnesses, each have one type of discrimination. The above has already discussed Vitarka, Vicara, etc.

。十八界中幾有所緣。幾無所緣。幾有執受。幾無執受。頌曰。

七心法界半　　有所緣余無　前八界及聲　　無執受餘二

論曰。六識意界及法界攝諸心所法名有所緣。有所緣故。如人有子。所緣所行及與境界名義差別。餘十色界及法界攝不相應法名無所緣。義準成故。應知五識無分別故。緣實極微和集為境。不緣和合非和合名別目少法可為無分別識所取境成。于多法中起一增語。言說轉故名為和合。五識不緣增語為境。是故和合非五所緣。如是已說有所緣等。十八界中九無執受。何等為九。謂前所說七有所緣並全法界。此八及聲皆無執受。頌中及言具含二義。一顯總集。謂八及聲總無執受。二顯異門。謂余師說。不離根聲亦有執受。餘九通二。謂五色根色香味觸。云何通二。眼等五根。住現在世名有執受。過去未來名無執受。色香味觸。住現在世不離五根名有執受。過去未來及住現在非不離根名無執受。是故九界各通二門。何等名為有執受相。本論中說。己身所攝名有執受。此復云何。謂心心所執為己有。即心心所共所執持。攝為依處名有執受。損益展轉更相隨故。若爾色等即應一向名無執受。心心所法不依彼故。非根性故。不爾色等若不離根雖非所依。而是心等之所親輔。故無此失。如是已說有執

【現代漢語翻譯】現代漢語譯本：十八界（dasa-aṭṭhārasa dhātuyo，指眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六境，以及眼識、耳識、鼻識、舌識、身識、意識六識）中，哪些是有所緣（sālambana，有對象），哪些是無所緣（anālambana，無對象）？哪些是有執受（upādāna，被執取），哪些是無執受（anupādāna，不被執取）？

頌曰：

七心法界半，有所緣余無；前八界及聲，無執受餘二。

論曰：六識界（chaviññāṇa-dhātu，眼識、耳識、鼻識、舌識、身識、意識）和意界（mano-dhātu，意識），以及法界（dhamma-dhātu，包含心所法）所攝的一切心所法（citta-samprayutta-dharma），名為有所緣，因為它們都有所緣的對象。就像人有孩子一樣。所緣、所行（gocara，行境）以及境界（visaya，對像）在名稱和意義上有所差別。

其餘的十一個界（十一色界）以及法界所攝的不相應行法（citta-vippayutta-saṅkhāra-dharma），名為無所緣。這是根據義理推斷而成立的。應當知道，五識（pañca-viññāṇa，眼識、耳識、鼻識、舌識、身識）沒有分別能力，所以它們所緣的是真實的極微（paramāṇu，最小的物質單位）的和集，而不是緣和合（samūha，集合）或非和合（asamūha，非集合）的名相。可以用個別的名稱來稱呼少量的法，作為無分別識所取境的成立。在許多法中產生一個增語（adhivacana，假名安立），通過言說流轉，所以稱為和合。五識不緣增語為境，因此和合不是五識所緣的對象。像這樣已經說了有所緣等。

在十八界中，有九個是無執受的。哪九個呢？就是前面所說的七個有所緣的界，以及整個法界。這八個界以及聲界（sadda-dhātu，聲音）都是無執受的。頌中的『及』字包含兩種含義：一是顯示總括，即八界和聲界總共都是無執受的；二是顯示不同的說法，即有些其他的老師說，不離根的聲也有執受。

其餘的九個界則通於兩種情況。這九個是五色根（pañca-pasāda-rūpa，眼根、耳根、鼻根、舌根、身根）以及色（rūpa-dhātu，顏色）、香（gandha-dhātu，氣味）、味（rasa-dhātu，味道）、觸（phoṭṭhabba-dhātu，觸感）。怎樣通於兩種情況呢？眼等五根，如果住在現在世（paccuppanna，當下），就稱為有執受；如果住在過去世（atīta，過去）或未來世（anāgata，未來），就稱為無執受。色香味觸，如果住在現在世，並且不離五根，就稱為有執受；如果住在過去世、未來世，或者住在現在世但不離五根，就稱為無執受。因此，這九個界各自通於兩種情況。

什麼叫做有執受相（upādāna-lakkhana，被執取的相）呢？在本論中說，屬於自身所攝的，就叫做有執受。這又是什麼意思呢？就是心（citta，意識）和心所（cetasika，心理作用）執取為自己所有的，也就是心和心所共同執持，攝為所依之處，就叫做有執受。因為損益（lābha-alābha，得失）會輾轉互相隨順。

如果這樣，那麼色等就應該一概被稱為無執受了，因為心和心所法不依於它們，也不是根的性質。不是這樣的。色等如果不離根，雖然不是所依，卻是心等所親近輔助的，所以沒有這個過失。像這樣已經說了有執受等。

【English Translation】 English version: Among the eighteen dhātus (elements), how many have objects (sālambana), and how many are without objects (anālambana)? How many are grasped (upādāna), and how many are not grasped (anupādāna)?

Verse:

Seven minds and half of the dharma-dhātu, have objects, the rest do not; The first eight dhātus and sound, are not grasped, the remaining two are.

Treatise: The six consciousness-dhātus (eye, ear, nose, tongue, body, and mind consciousness), the mind-dhātu (mano-dhātu, mind element), and all mental factors (citta-samprayutta-dharma) included in the dharma-dhātu (dhamma-dhātu, element of phenomena) are called 'having objects' because they have objects to perceive. It is like a person having children. 'Object' (ālambana), 'sphere of activity' (gocara), and 'domain' (visaya) differ in name and meaning.

The remaining eleven dhātus (eleven rūpa-dhātus) and the non-associated formations (citta-vippayutta-saṅkhāra-dharma) included in the dharma-dhātu are called 'without objects'. This is established by logical inference. It should be understood that the five consciousnesses (eye, ear, nose, tongue, and body consciousness) do not have the ability to discriminate, so they perceive the aggregation of real atoms (paramāṇu) as their object, not the conceptual constructs of 'aggregate' (samūha) or 'non-aggregate' (asamūha). Individual names can be used to refer to small amounts of dharma, establishing the object taken by non-discriminating consciousness. A collective term (adhivacana) arises from many dharmas, and it is called an 'aggregate' because it is conveyed through speech. The five consciousnesses do not perceive collective terms as their object; therefore, 'aggregate' is not an object of the five consciousnesses. Thus, what has objects, etc., has been explained.

Among the eighteen dhātus, nine are not grasped. Which nine? They are the seven dhātus with objects mentioned earlier, and the entire dharma-dhātu. These eight dhātus and the sound-dhātu (sadda-dhātu, element of sound) are all not grasped. The word 'and' in the verse has two meanings: first, it shows a generalization, that the eight dhātus and sound are all not grasped; second, it shows a different view, that some other teachers say that sound that is not separate from the sense organs is also grasped.

The remaining nine dhātus are common to both conditions. These nine are the five sense organs (eye, ear, nose, tongue, and body) and form (rūpa-dhātu, element of form), smell (gandha-dhātu, element of smell), taste (rasa-dhātu, element of taste), and touch (phoṭṭhabba-dhātu, element of tactile sensation). How are they common to both conditions? The five sense organs, if they exist in the present (paccuppanna), are called 'grasped'; if they exist in the past (atīta) or future (anāgata), they are called 'not grasped'. Form, smell, taste, and touch, if they exist in the present and are not separate from the five sense organs, are called 'grasped'; if they exist in the past, future, or in the present but are separate from the five sense organs, they are called 'not grasped'. Therefore, these nine dhātus are each common to both conditions.

What is the characteristic of being grasped (upādāna-lakkhana)? In this treatise, it is said that what is included within oneself is called 'grasped'. What does this mean? It means that the mind (citta) and mental factors (cetasika) grasp as their own, that is, the mind and mental factors jointly hold and include as their basis, which is called 'grasped'. This is because gain and loss (lābha-alābha) reciprocally follow each other.

If this is the case, then form, etc., should be uniformly called 'not grasped', because the mind and mental factors do not depend on them, nor are they of the nature of sense organs. This is not so. If form, etc., are not separate from the sense organs, although they are not the basis, they are closely assisting the mind, etc., so there is no such fault. Thus, what is grasped, etc., has been explained.

受等。十八界中幾大種性。幾所造性。幾可積集。幾非積集。頌曰。

觸界中有二　　餘九色所造　法一分亦然　　十色可積集

論曰。觸界通二。一者大種。二者所造。此二如前十一觸釋。非唯大種總攝觸界。各別處經說觸處中攝造色故。餘九色界唯是所造。謂五色根色聲香味。法界一分亦唯所造。此復云何。謂無表色。依大種生故名所造。然聲為顯定無一界。唯大種性。餘七心界法界一分。除無表色。俱非二種。義準已成。離大種外別有所造。各別處經即為誠證。如是已說大種所造。十八界中五根五境十有色界。是可積集。以是極微體可聚故。名可積集。義準餘八。非可積集。體非極微不可聚故。如是已說可積集等。十八界中幾能斫幾所斫。幾能燒幾所燒。幾能稱幾所稱。如是六問今應總答。頌曰。

謂唯外四界　　能斫及所斫　亦所燒能稱　　能燒所稱諍

論曰。色香味觸成斧薪等。此即名為能斫所斫。唯者定義。意顯斫等。決定是外四界。非余及言為顯。能斫所斫俱通四界。即諸色聚相逼續生。異緣分隔令各續起。名能所斫剎那性故。理實都無能斫所斫。此所斫義身根等無非諸色根異緣分隔可令成二。各相續起。支分離身。則無根故。又身根等亦非能斫。凈妙相故。如珠寶光。此等

【現代漢語翻譯】現代漢語譯本：受等。十八界（十八界：眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六境，以及眼識、耳識、鼻識、舌識、身識、意識六識的總稱）中，哪些是大種性（大種性：構成物質世界的基本元素，通常指地、水、火、風四大），哪些是所造性（所造性：由大種所產生的物質），哪些是可以積集的（可積集：指可以聚集的物質），哪些是非積集的（非積集：指不能聚集的物質）？頌曰：

觸界（觸界：觸覺的感受）中有二（二：指大種和所造），其餘九界（九界：指色、聲、香、味、眼、耳、鼻、舌、身）是色所造（色所造：由顏色等物質構成的），法界（法界：指一切事物和現象）一部分也是如此，十種色（十種色：指眼、耳、鼻、舌、身、色、聲、香、味、觸）是可以積集的。

論曰：觸界包含兩種。一是大種，二是所造。這兩種情況如前面十一觸的解釋。並非只有大種才能總攝觸界，因為在各別處經中說，觸處中也包含造色。其餘九界唯是所造，即五色根（五色根：眼、耳、鼻、舌、身五種感覺器官）和色、聲、香、味。法界的一部分也唯是所造。這又是什麼呢？是指無表色（無表色：指無法用語言或行為表達的業力），因為它依賴大種而生，所以稱為所造。然而，聲音被明確地確定為沒有單獨的一界，唯是大種性。其餘七心界（七心界：眼識、耳識、鼻識、舌識、身識、意識、末那識）和法界的一部分，除了無表色，都不是這兩種（大種性和所造性）。這個意義已經很明顯了。離開大種之外，另有所造，各別處經就是確鑿的證據。像這樣已經說了大種和所造。在十八界中，五根、五境（五境：色、聲、香、味、觸）這十種是有積集的，因為它們是極微（極微：物質的最小單位）的實體，可以聚集，所以稱為可積集。按照這個意義，其餘八種（八種：意根、法境、以及六識）是非可積集的，因為它們的實體不是極微，不能聚集。像這樣已經說了可積集等。在十八界中，哪些能砍，哪些被砍？哪些能燒，哪些被燒？哪些能稱，哪些被稱？像這樣六個問題現在應該總括回答。頌曰：

所謂只有外四界（外四界：地、水、火、風）能砍以及被砍，也是被燒和能稱，能燒和被稱是有爭議的。

論曰：色、香、味、觸組成了斧頭和柴薪等。這就叫做能砍和所砍。『唯』字是限定詞，意思是砍等行為，一定是外四界。『非余』以及『言』是爲了表明，能砍和所砍都包含四界。即各種色聚相互逼近連續產生，因為不同的因緣分隔，使得各自連續生起，叫做能所砍，具有剎那的性質。實際上根本沒有能砍和所砍。這裡所說的被砍的意義，身體和根等沒有不是各種顏色，因為不同的因緣分隔可以使之成為二，各自相續生起。肢體分離身體，就沒有根了。而且身體和根等也不是能砍，因為它們是清凈美好的相，如同珠寶的光芒。這些等。

【English Translation】 English version: Sensation, etc. Among the eighteen realms (eighteen realms: the six sense organs of eye, ear, nose, tongue, body, and mind; the six sense objects of form, sound, smell, taste, touch, and dharma; and the six consciousnesses of eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness), how many are of the nature of the great elements (great elements: the fundamental elements constituting the material world, usually referring to the four great elements of earth, water, fire, and wind), how many are of the nature of the produced (produced nature: matter produced by the great elements), how many can be accumulated (accumulable: refers to matter that can be gathered), and how many are non-accumulable (non-accumulable: refers to matter that cannot be gathered)? The verse says:

In the realm of touch (realm of touch: the sensation of touch), there are two (two: referring to the great elements and the produced), the remaining nine realms (nine realms: referring to form, sound, smell, taste, eye, ear, nose, tongue, body) are produced by form (produced by form: composed of color and other materials), a portion of the dharma realm (dharma realm: refers to all things and phenomena) is also like this, the ten forms (ten forms: referring to eye, ear, nose, tongue, body, form, sound, smell, taste, touch) can be accumulated.

Treatise says: The realm of touch includes two types. One is the great elements, and the other is the produced. These two situations are like the explanation of the previous eleven touches. It is not only the great elements that can encompass the realm of touch, because in the sutras of various places it is said that the touch realm also includes produced form. The remaining nine realms are only the produced, namely the five sense organs (five sense organs: the five sense organs of eye, ear, nose, tongue, and body) and form, sound, smell, and taste. A portion of the dharma realm is also only the produced. What is this? It refers to non-revealing form (non-revealing form: refers to karma that cannot be expressed in language or behavior), because it depends on the great elements for its birth, so it is called the produced. However, sound is clearly determined to have no separate realm, only the nature of the great elements. The remaining seven mind realms (seven mind realms: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, manas-consciousness) and a portion of the dharma realm, except for non-revealing form, are not these two (the nature of the great elements and the produced). This meaning is already clear. Apart from the great elements, there is another produced, and the sutras of various places are solid evidence. In this way, the great elements and the produced have been spoken of. Among the eighteen realms, the five sense organs and the five sense objects (five sense objects: form, sound, smell, taste, touch) are accumulable, because they are the substance of extremely small particles (extremely small particles: the smallest unit of matter), which can be gathered, so they are called accumulable. According to this meaning, the remaining eight (eight: mind organ, dharma object, and the six consciousnesses) are non-accumulable, because their substance is not extremely small particles and cannot be gathered. In this way, accumulable etc. have been spoken of. Among the eighteen realms, what can chop and what is chopped? What can burn and what is burned? What can weigh and what is weighed? These six questions should now be answered collectively. The verse says:

So-called only the outer four realms (outer four realms: earth, water, fire, wind) can chop and be chopped, also be burned and can weigh, can burn and be weighed are disputed.

Treatise says: Form, smell, taste, and touch constitute axes and firewood, etc. This is called what can chop and what is chopped. The word 'only' is a defining term, meaning that the act of chopping, etc., must be the outer four realms. 'Non-remaining' and 'word' are to show that both what can chop and what is chopped include the four realms. That is, various clusters of form are produced continuously in close proximity, because different causes and conditions separate them, causing them to arise continuously, called what can chop and what is chopped, having the nature of an instant. In reality, there is no such thing as what can chop and what is chopped. The meaning of what is chopped here is that the body and roots, etc., are not without various colors, because different causes and conditions separate them, allowing them to become two, arising continuously. When the limbs are separated from the body, there are no roots. Moreover, the body and roots, etc., are not what can chop, because they are pure and beautiful in appearance, like the light of jewels. These etc.

義言唯言所顯。如能斫所斫體唯外四界。所燒能稱其體亦爾。謂唯外四界名所燒能稱。身等色根凈妙相故。亦非二事。如珠寶光。聲非色等相續俱轉。有間斷故。六義皆無能燒所稱。有異諍論。謂或有說。能燒所稱體亦如前。唯外四界。或復有說。唯有火界。可名能燒所稱唯重。如是已說能所斫等。十八界中幾異熟生。幾所長養。幾是等流。幾有實事。幾一剎那。如是五問。今應總答。頌曰。

內五有熟養　　聲無異熟生　八無礙等流　　亦異熟生性　餘三實唯法　　剎那唯后三

論曰。內五謂眼耳鼻舌身。有異熟生。及所長養遮等流性。是故不說。雖眼等根亦等流性。以有同類因則是等流果。由離異熟所長養外無等流性。是故應遮如離長養有異熟生。離異熟生有所長養。非離此二有別等流。為辯異門廢總論別熟謂成熟。離因而熟。故名異熟。異熟體生名異熟生。或是異熟因所生故。名異熟生。略去中言。故作是說。譬如牛車。或所造業至得果時變而能熟。故名異熟。果從彼生名異熟生。或於因上假立果名。如於果上假立因名。如說六觸處。即是所造業。飲食資助眠睡等持勝緣所益。名所長養。飲食等緣于異熟體。唯能攝護不能增益。別有增益。名所長養。應知此中長養相續。常能護持異熟相續。猶如

【現代漢語翻譯】現代漢語譯本『義言唯言所顯』（意義只能通過言語來顯現）。例如，能夠『斫』（砍）和被『斫』（砍）的物體，其本體只是外在的四大元素（地、水、火、風）。能夠『燒』（燃燒）和被『稱』（衡量）的物體，其本體也是如此。也就是說，只有外在的四大元素才能被稱為能夠燃燒和能夠被衡量。身體等色根（感官）因為其清凈和微妙的特性，也不是這兩種作用的本體。就像珠寶的光芒一樣，聲音不是像顏色那樣連續不斷地存在，而是有間斷的。因此，這六種作用（能斫、所斫、能燒、所燒、能稱、所稱）都不能被燃燒或衡量。對於這一點，存在不同的爭論。有些人認為，能夠燃燒和能夠被衡量的物體，其本體也像前面所說的那樣，只是外在的四大元素。還有些人認為，只有火界（火元素）才能被稱為能夠燃燒，而只有重量才能被稱為能夠被衡量。以上已經說明了能夠砍和被砍等作用。在十八界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）中，哪些是異熟生（由業力成熟而生），哪些是所長養（由滋養而增長），哪些是等流（與因同類的果），哪些是有實事（真實存在的），哪些是一剎那（極其短暫的）？這五個問題，現在應該總括地回答。頌文說：『內五有熟養，聲無異熟生，八無礙等流，亦異熟生性，餘三實唯法，剎那唯后三。』論述：『內五』指的是眼、耳、鼻、舌、身這五種感官。它們既有異熟生，也有所長養，因此遮止了等流的性質。所以這裡沒有提到等流。雖然眼等根也有等流的性質，因為有同類的因，所以是等流果。但是，由於離開了異熟和所長養之外，沒有等流的性質，所以應該遮止。就像離開了長養有異熟生一樣，離開了異熟生有所長養。並非離開了這二者，還有別的等流。爲了辨別不同的方面，所以廢棄了總體的論述，而分別說明。『熟』指的是成熟。離開了因而成熟，所以叫做『異熟』。異熟的本體所生，叫做『異熟生』。或者是由異熟的因所生，所以叫做『異熟生』。省略了中間的詞語，所以這樣說。譬如牛車。或者所造的業，到了得到果報的時候，發生變化而能夠成熟，所以叫做『異熟』。果報從它而生，叫做『異熟生』。或者是在因上假立果報的名稱，就像在果報上假立原因的名稱一樣。例如，說六觸處（眼觸、耳觸、鼻觸、舌觸、身觸、意觸），就是所造的業。飲食的資助，睡眠等持（禪定）等殊勝的因緣所增益，叫做『所長養』。飲食等因緣對於異熟的本體，只能攝護，不能增益。另外有增益的作用，叫做『所長養』。應該知道，這裡長養的相續，常常能夠護持異熟的相續，就像……』

【English Translation】 English version 『Meaning is only revealed through language.』 For example, the ability to 『chop』 and the object being 『chopped』 are fundamentally just the outer four elements (earth, water, fire, and wind). The ability to 『burn』 and the object being 『measured』 are also the same. That is, only the outer four elements can be called the ability to burn and the object being measured. The body and other sense organs (色根, segen) are not the essence of these two functions because of their pure and subtle nature. Just like the light of a jewel, sound does not exist continuously like color, but is intermittent. Therefore, these six functions (ability to chop, object being chopped, ability to burn, object being burned, ability to measure, object being measured) cannot be burned or measured. There are different arguments about this. Some say that the essence of the ability to burn and the object being measured is also the outer four elements, as mentioned before. Others say that only the fire element (火界, huojie) can be called the ability to burn, and only weight can be called the object being measured. The above has explained the functions of being able to chop and being chopped, etc. Among the eighteen realms (十八界, shibajie) (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), which are vipāka-ja (異熟生, born from the maturation of karma), which are posa (所長養, nourished), which are nisyanda (等流, having the same nature as the cause), which are dravyasat (有實事, truly existing), and which are ksanika (剎那, momentary)? These five questions should now be answered collectively. The verse says: 『The inner five have maturation and nourishment, sound is not born from maturation, eight are unobstructed and of the same nature, also of the nature of maturation, the remaining three are real and only dharma, momentary are only the latter three.』 Commentary: 『The inner five』 refers to the five sense organs: eye, ear, nose, tongue, and body. They have both vipāka-ja and are posa, thus precluding the nature of nisyanda. Therefore, it is not mentioned here. Although the eye and other sense organs also have the nature of nisyanda, because there is a cause of the same kind, it is a nisyanda result. However, since there is no nisyanda nature apart from vipāka-ja and posa, it should be precluded. Just as there is vipāka-ja apart from posa, there is posa apart from vipāka-ja. It is not that there is another nisyanda apart from these two. In order to distinguish the different aspects, the general discussion is abandoned, and separate explanations are given. 『Maturation』 refers to ripening. Ripening apart from a cause is called vipāka. That which is born from the essence of vipāka is called vipāka-ja. Or, that which is born from the cause of vipāka is called vipāka-ja. The middle words are omitted, so it is said in this way. For example, a bullock cart. Or, the karma created, when the time comes to receive the result, changes and is able to mature, so it is called vipāka. The result born from it is called vipāka-ja. Or, the name of the result is falsely established on the cause, just as the name of the cause is falsely established on the result. For example, the six sense bases (六觸處, liuchuchu) (eye contact, ear contact, nose contact, tongue contact, body contact, mind contact) are the karma created. The assistance of food and drink, the benefit of excellent conditions such as sleep, samadhi (禪定, chanding), etc., is called posa. The causes and conditions of food and drink can only protect the essence of vipāka, but cannot increase it. There is another function of increasing, which is called posa. It should be known that the continuum of posa here can often protect the continuum of vipāka, just like...

外廓防援內城。既說聲界無異熟生。義準非無等流長養。何緣聲界非異熟生。數數間斷復還生故。異熟生色無如是事。非隨欲樂異熟果生。聲隨欲生。故非異熟。八無礙者。七心法界。此有等流異熟生性。若非異熟。同類遍行因所生者。名等流性。若異熟因所生起者。名異熟生。余謂餘四色香味觸。皆通三種。謂異熟生等流長養。實唯法者。實謂無為。以堅實故。此法界攝。故唯法界獨名有實。意法意識名為后三。於六三中最後說故。唯此三界有一剎那。謂初無漏苦法忍品。非等流故名一剎那。此說正現行。亦非等流者。余有為法無非等流。唯初無漏五蘊剎那。無同類因而得生起。余有為法無如是事。等無間緣勢力強故。前因雖闕而此得生。等無間緣勢力強者。與初聖道品類同故。無量善法所長養故。與初聖道性相等故。為此廣修諸加行故。苦法忍相應心。名意界意識界。余俱起法名為法界。如是已說異熟生等。今應思擇。若有眼界先不成就今得成就。亦眼識耶。若眼識界先不成就今得成就。亦眼界耶。如是等問今應略答。頌曰。

眼與眼識界　　獨俱得非等

論曰。獨得者。謂或有眼界先不成就今得成就非眼識。謂生欲界漸得眼根。及無色歿生二三四靜慮地時。或有眼識先不成就今得成就非眼界。謂生二

【現代漢語翻譯】現代漢語譯本：外廓是用來防禦和輔助內城的。既然已經說了聲界（Śabda-dhātu，聲音的界）沒有異熟生（Vipāka-ja，由業力成熟而產生的），那麼按照道理來說，它應該不是沒有等流長養（Nisyanda-posa，同類相續和滋養增長）。那麼為什麼聲界不是異熟生呢？因為它是數數間斷又重新產生的。異熟生色（Vipāka-ja-rūpa，由業力成熟而產生的色法）沒有這樣的情況。異熟果的產生不是隨心所欲的，而聲音是隨慾望產生的，所以不是異熟生。八無礙解（Asta-pratisaranani，八種無礙的智慧）中，有七種是心法界（Citta-dhatu，心識的界）。這些心法界具有等流和異熟生的性質。如果不是異熟生，而是由同類遍行因（Sabhāga-hetu，同類因）所產生的，就叫做等流性。如果是異熟因（Vipāka-hetu，異熟因）所生起的，就叫做異熟生。其餘的，指的是其餘的四種色法，即色、香、味、觸，都通於三種性質，即異熟生、等流和長養。真實存在的只有法界（Dharma-dhātu，法的界），這裡所說的『實』指的是無為法（Asamskrta，不生不滅的法），因為它堅固真實。這個無為法屬於法界所攝，所以只有法界才被稱為『有實』。意界（Mano-dhātu，意識的界）、法界和意識界（Vijnana-dhatu，了別的界）被稱為后三界，因為它們在六界和三界中最後被說到。只有這三個界存在一剎那（Ksana，極短的時間），指的是最初的無漏苦法忍品（Anutpāda-ksānti-jñāna，無生智）。因為它不是等流生，所以被稱為一剎那。這裡說的是正現行（Pratyutpanna，正在發生）。也不是等流生，其餘的有為法（Samskrta，有生有滅的法）沒有不是等流生的，只有最初的無漏五蘊剎那，沒有同類因而能夠生起。其餘的有為法沒有這樣的情況。因為等無間緣（Samanantara-pratyaya，無間緣）的勢力強大，所以前因即使缺失，它也能產生。等無間緣的勢力強大，是因為它與最初的聖道品類相同，被無量的善法所長養，與最初的聖道性質相等，並且為此廣泛地修習各種加行（Prayoga，修行）。與苦法忍（Dukkhe-dharmajñāna-ksānti，對苦諦的忍）相應的心，稱為意界和意識界，其餘同時生起的法稱為法界。像這樣已經說了異熟生等，現在應該思考：如果有人眼界（Caksu-dhatu，眼的界）先前沒有成就，現在得到了成就，那麼他也有眼識界（Caksur-vijnana-dhatu，眼識的界）嗎？如果有人眼識界先前沒有成就，現在得到了成就，那麼他也有眼界嗎？像這樣的問題現在應該簡略地回答。頌文說：『眼與眼識界，獨俱得非等』論述：『獨得』指的是，或者有人眼界先前沒有成就，現在得到了成就，但是沒有眼識。指的是生在欲界（Kama-dhatu，有慾望的眾生所居住的世界）逐漸得到眼根（Caksu-indriya，眼的功能），以及從無色界（Arupa-dhatu，沒有物質的色界）死亡后，生到二禪、三禪、四禪靜慮地（Dhyana，禪定）的時候。或者有人眼識先前沒有成就，現在得到了成就，但是沒有眼界。指的是生在二禪...

【English Translation】 English version: The outer ramparts defend and support the inner city. Since it is said that the sound element (Śabda-dhātu, the element of sound) does not have maturation-born (Vipāka-ja, born from the ripening of karma), then logically, it should not be without outflowing and nourishing (Nisyanda-posa, continuous flow and nourishment). Why then is the sound element not maturation-born? Because it is repeatedly interrupted and then arises again. Maturation-born form (Vipāka-ja-rūpa, form born from the ripening of karma) does not have such a characteristic. The fruit of maturation does not arise according to desire, but sound arises according to desire, therefore it is not maturation-born. Among the eight unobstructed ones (Asta-pratisaranani, eight kinds of unobstructed wisdom), seven are the mind element (Citta-dhatu, the element of mind). These mind elements have the nature of outflowing and maturation-born. If it is not maturation-born, but arises from a cause of the same kind and pervasive (Sabhāga-hetu, cause of the same kind), it is called outflowing nature. If it arises from a maturation cause (Vipāka-hetu, maturation cause), it is called maturation-born. The rest refers to the remaining four forms, namely form, smell, taste, and touch, all of which are connected to the three natures, namely maturation-born, outflowing, and nourishing. Only the Dharma element (Dharma-dhātu, the element of Dharma) is truly existent. Here, 'truly' refers to the unconditioned (Asamskrta, uncreated Dharma), because it is firm and real. This unconditioned Dharma is included within the Dharma element, therefore only the Dharma element is called 'truly existent'. The mind element (Mano-dhātu, the element of mind), the Dharma element, and the consciousness element (Vijnana-dhatu, the element of distinguishing) are called the latter three, because they are mentioned last among the six elements and the three elements. Only these three elements exist for a single instant (Ksana, extremely short time), referring to the initial unconditioned moment of the forbearance of the knowledge of suffering (Anutpāda-ksānti-jñāna, knowledge of non-arising). Because it is not outflowing-born, it is called a single instant. This refers to what is presently occurring (Pratyutpanna, currently happening). It is also not outflowing-born. The remaining conditioned dharmas (Samskrta, created dharmas) are all outflowing-born, only the initial unconditioned moment of the five aggregates does not arise from a cause of the same kind. The remaining conditioned dharmas do not have such a characteristic. Because the power of the immediately preceding condition (Samanantara-pratyaya, immediately preceding condition) is strong, even if the previous cause is lacking, it can still arise. The power of the immediately preceding condition is strong because it is of the same category as the initial noble path, nourished by immeasurable good dharmas, equal in nature to the initial noble path, and because various practices (Prayoga, practice) are extensively cultivated for it. The mind corresponding to the forbearance of the knowledge of suffering (Dukkhe-dharmajñāna-ksānti, forbearance of knowledge of the truth of suffering) is called the mind element and the consciousness element, and the remaining co-arising dharmas are called the Dharma element. Having thus spoken of maturation-born and so on, now we should consider: If someone's eye element (Caksu-dhatu, the element of eye) was not previously accomplished but is now accomplished, do they also have the eye consciousness element (Caksur-vijnana-dhatu, the element of eye consciousness)? If someone's eye consciousness element was not previously accomplished but is now accomplished, do they also have the eye element? Such questions should now be briefly answered. The verse says: 『The eye and eye consciousness element, obtained singly, together, not equally.』 Commentary: 'Obtained singly' refers to, for example, someone whose eye element was not previously accomplished but is now accomplished, but does not have eye consciousness. This refers to someone born in the desire realm (Kama-dhatu, the realm inhabited by beings with desires) gradually obtaining the eye faculty (Caksu-indriya, the function of the eye), and when dying from the formless realm (Arupa-dhatu, the realm without material form) and being born in the second, third, or fourth dhyana (Dhyana, meditation) realms. Or someone whose eye consciousness was not previously accomplished but is now accomplished, but does not have the eye element. This refers to someone born in the second...

三四靜慮地眼識現起。及從彼歿生下地時。俱得者。謂或有二界先不成就今得成就。謂無色歿生於欲界及梵世時。非者俱非。謂除前相。等者。攝余所未說義。此復云何。謂若成就眼界。亦眼識界耶。應作四句。第一句者。謂生二三四靜慮地眼識不起。第二句者。謂生欲界未得眼根。或得已失。第三句者。謂生欲界得眼不失。及生梵世若生二三四靜慮地。眼識現前第四句者。謂除前相。如是眼界與色界。眼識與色界。得及成就如理應思。由斯理路例應思擇。后五種三得與成就並互相望及舍不成。如毗婆沙。廣文示現恐詞繁雜。故今不述。如是已說得成就等。十八界中幾內幾外。頌曰。

內十二眼等　　色等六為外

論曰。六根六識十二名內。外謂所餘色等六境。雖無實我而內義成。已說內外。十八界中幾同分幾彼同分。頌曰。

法同分餘二　　作不作自業

論曰。法同分者。謂一法界唯是同分。今應先辯境同分相。若境與識定為所緣。且如法界與彼意識定為所緣。是不共故。識于其中已生生法。此所緣境說名同分。意能遍緣一切境故。於三世境及非世中。無一法界不于其中已正當生。無邊意識二念意識。即能普緣一切法故。由是法界恒名同分。餘二者。謂餘十七界。皆有同分及彼同分。何名同分

【現代漢語翻譯】現代漢語譯本：在第三禪、第四禪和靜慮地，眼識生起，以及從這些地方死亡而生到地獄時，哪些情況是兩者都得到的呢？指的是或者有二界先前沒有成就，現在得到了成就。例如，從無色界死亡而生到欲界以及梵世時。哪些情況是兩者都不是呢？指的是排除上述情況。『等者』，包括了其餘未說明的意義。這又是什麼呢？指的是如果成就了眼界，也成就了眼識界嗎？應該作四句分析。第一句指的是，生在第二禪、第三禪、第四禪和靜慮地，眼識不起。第二句指的是，生在欲界，未得到眼根，或者得到后又失去了。第三句指的是，生在欲界，得到眼根且沒有失去，以及生在梵世，如果生在第二禪、第三禪、第四禪和靜慮地，眼識現前。第四句指的是，排除上述情況。像這樣，眼界與，眼識與，得到以及成就，應該如理思維。根據這個道理，應該類推思考。后五種三得與成就，以及互相之間的關係，還有舍和不成，就像《毗婆沙》中詳細說明的那樣，因為文字繁雜，所以現在不敘述。像這樣已經說了得到、成就等。十八界中，哪些是內，哪些是外呢？頌曰：『內十二眼等，色等六為外。』論曰：六根（眼、耳、鼻、舌、身、意）和六識（眼識、耳識、鼻識、舌識、身識、意識）共十二個稱為內。外指的是其餘的色等六境（色、聲、香、味、觸、法）。雖然沒有真實的我，但是內的意義成立。已經說了內外。十八界中，哪些是同分，哪些是彼同分呢？頌曰：『法同分餘二，作不作自業。』論曰：法同分指的是，一法界（dharma-dhātu）唯是同分。現在應該先辨析境同分的相。如果境與識必定是所緣，比如法界與彼意識必定是所緣，因為是不共的緣故。識在其中已經生起或將要生起法，此所緣境說名為同分。意能普遍緣一切境的緣故。在三世境（過去、現在、未來）以及非世中，沒有一法界不于其中已經、正在或將要生起。無邊意識和二念意識，即能普遍緣一切法。由此，法界恒常名為同分。其餘二者，指的是其餘十七界，都有同分和彼同分。什麼叫做同分呢？

【English Translation】 English version: Regarding the arising of eye-consciousness in the third, fourth, and meditative absorption realms (dhyāna-bhūmi), and when dying from those realms and being born in lower realms, what are the cases where both are attained? It refers to cases where there are two realms that were previously not attained but are now attained. For example, dying from the formless realm (arūpa-dhātu) and being born in the desire realm (kāma-dhātu) and the Brahma world (brahmaloka). What are the cases where neither is attained? It refers to excluding the aforementioned cases. 'Etc.' includes the remaining meanings that have not been explained. What is this? It refers to whether, if the eye-element (cakṣur-dhātu) is attained, the eye-consciousness element (cakṣur-vijñāna-dhātu) is also attained? Four possibilities should be analyzed. The first possibility refers to being born in the second, third, fourth, and meditative absorption realms where eye-consciousness does not arise. The second possibility refers to being born in the desire realm without having obtained the eye-faculty (cakṣur-indriya), or having obtained it and then lost it. The third possibility refers to being born in the desire realm, having obtained the eye-faculty and not having lost it, and being born in the Brahma world, or being born in the second, third, fourth, and meditative absorption realms where eye-consciousness is present. The fourth possibility refers to excluding the aforementioned cases. In this way, the eye-element and , eye-consciousness and , attainment and accomplishment should be contemplated according to reason. Based on this reasoning, one should analogously consider. The latter five kinds of three attainments and accomplishments, as well as their mutual relationships, and abandonment and non-accomplishment, are as detailed in the Vibhaṣā. Because the text is complex, it will not be narrated now. Having thus spoken of attainment, accomplishment, etc., among the eighteen elements (dhātu), which are internal and which are external? The verse says: 'The twelve, eye, etc., are internal; the six, form, etc., are external.' The treatise says: The six faculties (indriya) (eye, ear, nose, tongue, body, mind) and the six consciousnesses (vijñāna) (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) are collectively called internal. External refers to the remaining six objects (viṣaya) such as form (rūpa). Although there is no real self (ātman), the meaning of 'internal' is established. Having spoken of internal and external, among the eighteen elements, which are shared (sabhāga) and which are not shared (visabhāga)? The verse says: 'The dharma (法) is shared, the remaining two, actions done and not done, are their own karma.' The treatise says: 'Shared dharma' refers to the one dharma-element (dharma-dhātu), which is only shared. Now, the characteristic of shared objects should be analyzed first. If an object and consciousness are necessarily the object of cognition, such as the dharma-element and its mind-consciousness (mano-vijñāna) are necessarily the object of cognition, because it is not a common condition. Consciousness has already arisen or will arise in it, this object of cognition is called 'shared'. Because the mind can universally cognize all objects. In the three times (past, present, future) and the non-temporal, there is no dharma-element in which it has not already, is not currently, or will not arise. Boundless consciousness and two-moment consciousness can universally cognize all dharmas. Therefore, the dharma-element is always called 'shared'. The remaining two refer to the remaining seventeen elements, which have both shared and unshared aspects. What is called 'shared'?

彼同分耶。謂作自業。不作自業。若作自業名為同分。不作自業名彼同分。如何眼等說為同分彼同分耶。且同分眼說有三種。謂於色界已正當見。彼同分眼說有四種。謂此相違及不生法。如眼耳鼻舌身亦然。各于自境應說自用。意界同分說有三種。謂于所緣已正當了。彼同分意唯有一種。謂不生法。色界同分說有三種。謂眼所見已正當滅。彼同分色說有四種。謂此相違及不生法。廣說乃至觸界亦爾。各對自根應說自用。眼等六識依生不生。立二分故。如意界說。眼若於一是同分。于餘一切亦同分。此若於一是彼同分。于餘一切亦彼同分。廣說乃至意界亦爾。色即不然。于見者是同分。于不見者是彼同分。復有何緣說眼同分及彼同分。異於色耶。容多有情同見一色無用一眼二有情觀。聲如色說。是共境故。香味觸三如內界說。非共境故。然諸世間依假名想。有言。我等同嗅此香。同嘗此味。同覺此觸。云何同分彼同分義。分謂交涉。同有此分。故名同分。云何交涉。謂根境識更相交涉。即是展轉相隨順義。或復分者。是已作用更相交涉。故先說言。若作自業名為同分。或復分者。是所生觸依根境識交涉生故。同有此分。故名同分。即同有用同有觸義。與此相違名彼同分。由非同分與彼同分種類分同名彼同分。云何與彼種

【現代漢語翻譯】現代漢語譯本：是同分嗎？意思是說，造作自己的業。不造作自己的業。如果造作自己的業，就叫做同分。不造作自己的業，就叫做彼同分。那麼，如何將眼等（眼根等）說成是同分和彼同分呢？首先，同分的眼有三種說法。即對於已經、正在、將要見到的。彼同分的眼有四種說法。即與此相反的情況以及不生之法。如眼根一樣，耳、鼻、舌、身也是如此。各自對於自己的境界，應當說明其作用。意界（意識界）的同分有三種說法。即對於所緣（所認識的對象）已經、正在、將要了知的。彼同分的意只有一種，即不生之法。 色的同分有三種說法。即眼睛所見之色，已經、正在、將要滅去的。彼同分的色有四種說法。即與此相反的情況以及不生之法。廣而言之，乃至觸界也是如此。各自對於自己的根，應當說明其作用。眼等六識，依據生與不生，建立兩種分法，如意界所說。如果眼對於一是同分，那麼對於其餘一切也是同分。如果此眼對於一是彼同分，那麼對於其餘一切也是彼同分。廣而言之，乃至意界也是如此。色卻不是這樣。對於見者是同分，對於不見者是彼同分。又是什麼緣故說眼的同分和彼同分，不同於色呢？因為容許多個有情同時見到一個色，而沒有必要一個眼睛被兩個有情觀看。聲音如同色一樣，是共同的境界。香、味、觸三種如同內界所說，不是共同的境界。然而，世間的人們依據假名想，有這樣的說法：『我們一同嗅到這種香，一同嚐到這種味，一同感覺到這種觸。』什麼是同分和彼同分的含義呢？分，指的是交涉。共同具有這種交涉，所以叫做同分。什麼是交涉呢？指的是根、境、識互相交涉，也就是輾轉相隨順的意思。或者，分指的是已經作用的，互相交涉。所以先前說，如果造作自己的業，就叫做同分。或者，分指的是所生的觸，依靠根、境、識交涉而生，共同具有這種分，所以叫做同分。也就是共同有用、共同有觸的意思。與此相反的，叫做彼同分。由於不是同分，與彼同分種類相同，所以叫做彼同分。如何與彼種類相同呢？

【English Translation】 English version: Is it a 'sāmānubhāga' (commonality)? It means creating one's own karma. Not creating one's own karma. If one creates one's own karma, it is called 'sāmānubhāga'. If one does not create one's own karma, it is called 'tad-sāmānubhāga' (other commonality). Then, how are the eye, etc. (eye faculty, etc.) described as 'sāmānubhāga' and 'tad-sāmānubhāga'? Firstly, the 'sāmānubhāga' of the eye is described in three ways. That is, for what has been, is being, and will be seen. The 'tad-sāmānubhāga' of the eye is described in four ways. That is, the opposite of this, and the unarisen dharma. Like the eye faculty, so are the ear, nose, tongue, and body. Each, with respect to its own realm, should explain its function. The 'sāmānubhāga' of the mind realm (consciousness realm) is described in three ways. That is, for the object (the object of cognition) that has been, is being, and will be known. The 'tad-sāmānubhāga' of the mind is only one, that is, the unarisen dharma. The 'sāmānubhāga' of form is described in three ways. That is, the form seen by the eye, that has been, is being, and will be extinguished. The 'tad-sāmānubhāga' of form is described in four ways. That is, the opposite of this, and the unarisen dharma. Broadly speaking, even up to the touch realm is the same. Each, with respect to its own root, should explain its function. The six consciousnesses, such as eye consciousness, are established in two divisions based on arising and non-arising, as described in the mind realm. If the eye is 'sāmānubhāga' for one, then it is 'sāmānubhāga' for all others as well. If this eye is 'tad-sāmānubhāga' for one, then it is 'tad-sāmānubhāga' for all others as well. Broadly speaking, even up to the mind realm is the same. Form is not like this. For the seer, it is 'sāmānubhāga'; for the non-seer, it is 'tad-sāmānubhāga'. Furthermore, what is the reason for saying that the 'sāmānubhāga' and 'tad-sāmānubhāga' of the eye are different from form? Because many sentient beings can simultaneously see one form, but it is not necessary for one eye to be viewed by two sentient beings. Sound is like form, it is a shared realm. The three, smell, taste, and touch, are like the inner realm, they are not shared realms. However, people in the world, based on nominal designation, have such sayings: 'We all smell this fragrance together, we all taste this flavor together, we all feel this touch together.' What are the meanings of 'sāmānubhāga' and 'tad-sāmānubhāga'? 'Bhāga' refers to interaction. Sharing this interaction is called 'sāmānubhāga'. What is interaction? It refers to the interaction between the root, object, and consciousness, which is the meaning of mutually following each other. Or, 'bhāga' refers to what has already functioned, interacting with each other. Therefore, it was said earlier that if one creates one's own karma, it is called 'sāmānubhāga'. Or, 'bhāga' refers to the touch that is produced, relying on the interaction of the root, object, and consciousness, sharing this 'bhāga', so it is called 'sāmānubhāga'. That is, it means sharing usefulness and sharing touch. The opposite of this is called 'tad-sāmānubhāga'. Because it is not 'sāmānubhāga', it is of the same kind as 'tad-sāmānubhāga', so it is called 'tad-sāmānubhāga'. How is it of the same kind as that?

類分同。謂此與彼同見等相同處同界。互為因故。互相屬故。互相引故。種類分同。

說一切有部顯宗論卷第三大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第四

尊者眾賢造

三藏法師玄奘奉　詔譯辯本事品第二之四

已說同分及彼同分。十八界中幾見所斷。幾修所斷。幾非所斷。頌曰。

十五唯修斷　　后三界通三　不染非六生　　色定非見斷

論曰。言十五者。謂十色界及五識界。唯修斷者。此十五界唯修所斷。后三界者意界法界及意識界。於六三中最後說故。通三者。各通三。八十八隨眠及彼相應法並彼諸得。若彼生等諸俱有法。皆見所斷。所餘有漏皆修所斷。一切無漏皆非所斷。為定斯義復言不染。非六生色定非見斷。言不染者。謂有漏善無覆無記。非六生者。六謂第六。即是意處。異此而生名非六生。是從眼等五根生義。即五識等。色謂有漏染不染色。如是三類定非見斷。且不染法及諸色法。非見斷者。緣彼煩惱究竟斷時。方名斷故。斷義云何。略有二種。一離縛斷。二離境斷。離縛斷者。如契經言。于無內眼結如實了知我無內眼結。離境斷者。如契經說。汝等苾芻若能于眼斷貪慾者。是則名為眼得永斷。阿毗達磨

【現代漢語翻譯】現代漢語譯本類同的劃分。意思是說，此與彼在見解等方面相同，處於相同的處所和界限。因為互相作為因，互相隸屬，互相牽引，所以種類劃分相同。

《說一切有部顯宗論》卷第三大正藏第 29 冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第四

尊者眾賢造

三藏法師玄奘奉詔譯《辯本事品》第二之四

已經說了同分以及與此同分。十八界中，哪些是見所斷？哪些是修所斷？哪些是非所斷？頌文說：

十五唯修斷后三界通三不染非六生色定非見斷

論述說：所說的十五，指的是十個色界（rupa-dhatu）以及五個識界（vijnana-dhatu）。唯修斷的意思是，這十五界唯有通過修才能斷除。后三界指的是意界（mano-dhatu）、法界（dharma-dhatu）以及意識界（manovijnana-dhatu）。因為在六個三中最後說，所以稱為后三界。通三的意思是，各自通於三種斷。八十八隨眠（anusaya）以及與它們相應的法，以及它們的獲得，以及它們的生等等所有俱有法，都是見所斷。其餘的有漏法都是修所斷。一切無漏法都是非所斷。爲了確定這個意義，又說不染。非六生色定非見斷。所說的不染，指的是有漏的善法、無覆無記法。非六生指的是，六是指第六，也就是意處（manayatana）。與此不同而生的，稱為非六生。是從眼等五根（indriya）所生的意思，也就是五識（vijnana）等。色指的是有漏的染污和不染污的色法。像這樣的三種，一定不是見所斷。而且不染法以及各種色法，不是見所斷的原因是，緣於它們的煩惱究竟斷除的時候，才稱為斷。斷的意義是什麼？大概有兩種：一是離縛斷，二是離境斷。離縛斷，如契經所說：對於無內眼結如實了知我無內眼結。離境斷，如契經所說：你們這些比丘，如果能于眼斷除貪慾，這就叫做眼得永斷。《阿毗達磨（Abhidharma）》

【English Translation】 English version The division of similarity. It means that this and that are the same in terms of views, etc., and are in the same place and boundary. Because they are mutual causes, mutually subordinate, and mutually attractive, the division of types is the same.

Treatise on the Manifestation of the Doctrine of the Sarvastivada School, Volume 3 Taisho Tripitaka, Volume 29, No. 1563, Abhidharma-samuccaya-bhasya

Abhidharma-samuccaya-bhasya, Volume 4

Composed by Venerable Samghabhadra

Translated by Tripitaka Master Xuanzang under Imperial Order, Chapter 2, Part 4: Explanation of the Basis

Having spoken of similarity and that which is similar to it, among the eighteen realms (dhatu), how many are severed by view (darshana-prahātavya), how many are severed by cultivation (bhavana-prahātavya), and how many are not severed? The verse says:

Fifteen are severed only by cultivation, the latter three realms pervade the three. Non-defiled, not born from the six, form is definitely not severed by view.

The treatise says: The fifteen mentioned refer to the ten form realms (rupa-dhatu) and the five consciousness realms (vijnana-dhatu). 'Severed only by cultivation' means that these fifteen realms are severed only by cultivation. The latter three realms refer to the mind realm (mano-dhatu), the dharma realm (dharma-dhatu), and the mind-consciousness realm (manovijnana-dhatu). Because they are mentioned last among the six threes, they are called the latter three realms. 'Pervade the three' means that each pervades the three severances. The eighty-eight latent tendencies (anusaya) and the dharmas corresponding to them, as well as their attainments, and all co-existent dharmas such as their arising, etc., are all severed by view. The remaining defiled dharmas are all severed by cultivation. All undefiled dharmas are not severed. To confirm this meaning, it is further said 'non-defiled'. 'Form is definitely not severed by view'. The 'non-defiled' refers to defiled wholesome dharmas and uncovered neutral dharmas. 'Not born from the six' means that six refers to the sixth, which is the mind base (manayatana). That which is born differently from this is called 'not born from the six'. It means that it is born from the five roots (indriya) such as the eye, etc., which are the five consciousnesses (vijnana), etc. 'Form' refers to defiled and undefiled form dharmas. These three types are definitely not severed by view. Moreover, the reason why non-defiled dharmas and various form dharmas are not severed by view is that they are called severance only when the afflictions related to them are completely severed. What is the meaning of severance? There are roughly two types: one is severance from bondage, and the other is severance from object. Severance from bondage is as the sutra says: 'Regarding the absence of the inner eye fetter, truly knowing that I have no inner eye fetter.' Severance from object is as the sutra says: 'You monks, if you can sever greed from the eye, this is called the eye being permanently severed.' Abhidharma

諸大論師。依彼次第立二種斷。一自性斷。二所緣斷。若法是結及一果等對治生時。于彼得斷名自性斷。由彼斷故。于所緣事便得離系。不必于中得不成就。名所緣斷。此中一切若不染污有漏無色若有漏色及彼諸得生等法。上有見所斷及修所斷諸結所繫。如是諸結漸次斷時。於一一品各別體上起離系得時。彼諸結及一果等。皆名已斷。彼不染污有漏無色及有漏色並彼諸得生等法上諸離系得。爾時未起。未名為斷。由彼諸法唯隨彼地最後無間道所斷故。非諸見道能隨地別漸次離欲。云何能斷不染等法非六生法。非見斷者。緣色等境外門轉故。如是已說見所斷等。十八界中幾是見幾非見。頌曰。

眼法界一分　　八種說名見　五識俱生慧　　非見不度故　眼見色同分　　非識見因故　識類無別故　　不觀障色故

論曰。眼全是見法界一分。八種是見。余皆非見何等為八。謂身見等五染污見。世間正見。有學正見。無學正見。於法界中此八是見。所餘法界及餘十六。一切非見。一切法中唯有二法。是見自體。有色法中唯眼是見。無色法中行相明利。推度境界內門轉慧。是見非余。此中眼根如前已說。世共了故。觀照性故。闇相違故。用明利故。說眼名見。五染污見隨眠品中當辯其相。世間正見。謂意識相應

【現代漢語翻譯】現代漢語譯本：諸位大論師，依據這些次第，建立了兩種『斷』（Nirodha，滅盡）。第一種是自性斷（Svabhava-nirodha，自性滅），第二種是所緣斷（Alambana-nirodha，所緣滅）。如果某個法是煩惱結（Klesha，煩惱）以及與煩惱結相關的果報等的對治法生起時，對於該法就獲得了『斷』的名稱，稱為自性斷。由於這種斷滅，對於所緣的事物便能獲得解脫繫縛（Visamyoga，離系），不一定需要在其中獲得不成就，這稱為所緣斷。這裡面，一切非染污的有漏無色界（Arupadhatu，無色界），或者有漏色界（Rupadhatu，色界），以及與它們相關的獲得、生等法，都受到見所斷（Dristi-heya，見道所斷）和修所斷（Bhavana-heya，修道所斷）的各種煩惱結的繫縛。當這些煩惱結逐漸斷除時，在每一個品類的各個自體上生起離系得（Visamyoga-pratilabdhi，離系得）的時候，那些煩惱結以及與煩惱結相關的果報等，都稱為已經斷除。那些非染污的有漏無色界，以及有漏色界，連同它們相關的獲得、生等法上的各種離系得，在那個時候尚未生起，因此不能稱為斷除。因為這些法僅僅隨著它們所在地的最後無間道（Anantarya-marga，無間道）才能斷除。而不是通過見道（Dristi-marga，見道）就能隨著不同地步而逐漸地脫離慾望。那麼，如何才能斷除非染污等法，而不是六生法（Sadayatana，六處），不是見所斷的法呢？因為它們緣於色等外境而運轉的緣故。像這樣，已經說明了見所斷等。在十八界（Astadasa-dhatu，十八界）中，哪些是見，哪些不是見呢？頌文說：『眼界和法界的一部分，八種法被稱為見。與五識（Panca-vijnana，五識）俱生的智慧（Prajna，慧），不是見，因為它不能推度境界。眼見的是色的同分（Samanabhaga，同分），而不是識，因為眼是見的因。識的種類沒有差別，所以不能觀察障礙色（Rupa，色）。』論述：眼界（Caksu-dhatu，眼界）全部是見，法界（Dharma-dhatu，法界）的一部分，八種法是見。其餘的都不是見。哪八種法是見呢？就是身見（Satkayadristi，身見）等五種染污見（Klista-dristi，染污見），世間正見（Laukika-samyagdristi，世間正見），有學正見（Saiksa-samyagdristi，有學正見），無學正見（Asaiksa-samyagdristi，無學正見）。在法界中，這八種是見，其餘的法界以及其餘的十六界，都不是見。一切法中，只有兩種法是見的自體。有色法中，只有眼是見。無色法中，行相明利，推度境界，在內門運轉的智慧，是見，而不是其他的。這裡面，眼根（Caksu-indriya，眼根）如前所述，世間普遍瞭解，因為它具有觀照的性質，與黑暗相違背，並且具有明利的作用，所以說眼是見。五種染污見的體相，將在隨眠品中詳細辨析。世間正見，是指與意識（Manas-vijnana，意識）相應的。

【English Translation】 English version: The great masters, according to this order, establish two kinds of 『cessation』 (Nirodha). The first is cessation by nature (Svabhava-nirodha), and the second is cessation by object (Alambana-nirodha). If a dharma is an antidote to the afflictions (Klesha) and their related consequences, when it arises, it obtains the name 『cessation,』 called cessation by nature. Because of this cessation, one can attain liberation from bondage (Visamyoga) with respect to the object, without necessarily achieving non-accomplishment in it; this is called cessation by object. Here, all non-defiled conditioned formless realms (Arupadhatu), or conditioned form realms (Rupadhatu), and their related attainments, births, etc., are bound by the afflictions that are abandoned by seeing (Dristi-heya) and abandoned by cultivation (Bhavana-heya). When these afflictions are gradually severed, and when liberation-attainment (Visamyoga-pratilabdhi) arises on each individual entity of each category, those afflictions and their related consequences are all called 『severed.』 Those non-defiled conditioned formless realms, and conditioned form realms, along with their related attainments, births, etc., and the various liberation-attainments upon them, have not yet arisen at that time, so they cannot be called 『severed.』 Because these dharmas are only severed by the final immediate path (Anantarya-marga) of their respective realms, and not by the path of seeing (Dristi-marga), which can gradually detach from desire according to different stages. So, how can one sever non-defiled dharmas, which are not the six sources (Sadayatana), and are not abandoned by seeing? Because they operate based on external objects such as form. Thus, what is abandoned by seeing, etc., has been explained. Among the eighteen realms (Astadasa-dhatu), which are seeing and which are not seeing? The verse says: 『The eye realm and a portion of the dharma realm, eight kinds are said to be seeing. The wisdom (Prajna) arising together with the five consciousnesses (Panca-vijnana), is not seeing, because it cannot infer objects. The eye sees the co-essential (Samanabhaga) of form, not consciousness, because the eye is the cause of seeing. The types of consciousness are not different, so they cannot observe obstructing form (Rupa).』 Treatise: The entire eye realm (Caksu-dhatu) is seeing, and a portion of the dharma realm (Dharma-dhatu), eight kinds of dharmas, are seeing. The rest are not seeing. What eight dharmas are seeing? They are the five defiled views (Klista-dristi) such as the view of self (Satkayadristi), worldly right view (Laukika-samyagdristi), the right view of those in training (Saiksa-samyagdristi), and the right view of those beyond training (Asaiksa-samyagdristi). In the dharma realm, these eight are seeing, and the rest of the dharma realm and the remaining sixteen realms are not seeing. Among all dharmas, only two dharmas are the self-nature of seeing. Among form dharmas, only the eye is seeing. Among formless dharmas, the wisdom that is clear in its characteristics, infers objects, and operates within the internal gate, is seeing, and not others. Here, the eye faculty (Caksu-indriya), as previously stated, is universally understood in the world, because it has the nature of observation, is contrary to darkness, and has a clear function, so the eye is said to be seeing. The characteristics of the five defiled views will be explained in detail in the chapter on latent tendencies. Worldly right view refers to that which is associated with consciousness (Manas-vijnana).

善有漏勝慧。有學正見。謂有學身中一切無漏慧。無學正見。謂無學身中決度無漏慧。一正見言具攝三種。別開三者。為顯異生學無學地三見別故。又顯漸次修習生故。如是諸見總類有五。一無記類。二染污類。三善有漏類。四有學類。五無學類。無記類中眼根是見。耳等諸根一切無覆無記慧等悉皆非見。染污類中五見是見。余染污慧悉皆非見。謂貪瞋慢不共。無明疑俱生慧。余染污法亦皆非見。有學類中無慧非見。但余非見。無學類中盡無生智及余非見。余無學慧一切是見。善有漏類中。唯意識相應善慧是見。余皆非見。有餘師說。意識相應善有漏慧亦有非見。謂五識身所引發慧。發有表慧。命終時慧。又於此善有漏類中。五識俱生慧亦非見。何緣如是所遮諸慧皆非見耶。不決度故。唯有如前所說慧相。是見自體。謂無色中行相明利推度境界內門轉慧。是見非余。唯此相慧有決度能。于所緣境審慮轉故。非所遮慧能于所緣審慮決度。是故非見。言決度者。謂于境界審慮為先抉擇究竟。非五識身相應諸慧。于已了境能審了知。以能推尋應非應理差別而轉。故名決度。意識中慧。能于境界審慮為先抉擇究竟。可名為見。其五識身無分別故。彼相應慧無此功能。故不名見。若爾眼根既無此相。應不名見。豈不先說。世共了

【現代漢語翻譯】現代漢語譯本『善有漏勝慧』指具有漏洞的殊勝智慧。『有學正見』（Siksha-samyagdristi，指還在學習階段的聖者所具有的正見）是指有學之身中一切無漏洞的智慧。『無學正見』（Asiksha-samyagdristi，指已完成學習的聖者所具有的正見）是指無學之身中決斷度量的無漏洞智慧。一個『正見』概念就包含了三種智慧。分開解釋這三種是爲了顯示凡夫、有學、無學三種不同境界的正見差別。也爲了顯示漸次修習而生起智慧的次第。像這樣，各種見解總共有五類：第一類是無記類（Avyakrta，指非善非惡，無法確定其性質的），第二類是染污類（Klista，指被煩惱污染的），第三類是善有漏類（Kusala-sasrava，指善但仍有煩惱漏洞的），第四類是有學類，第五類是無學類。在無記類中，眼根（Caksurindriya，視覺器官）是見。耳根等其他根以及一切無覆無記的智慧等都不是見。在染污類中，五見（五種錯誤的見解，即身見、邊見、邪見、見取見、戒禁取見）是見。其餘染污的智慧都不是見。也就是貪、嗔、慢不共，以及與無明、疑一同產生的智慧。其餘染污法也不是見。在有學類中，沒有智慧不是見，只有其餘不是見。在無學類中，盡智（Ksaya-jnana，證悟煩惱已盡的智慧）和無生智（Anutpada-jnana，證悟不再輪迴的智慧）以及其餘不是見。其餘無學的智慧都是見。在善有漏類中，只有與意識相應的善慧是見，其餘都不是見。有其他論師說，與意識相應的善有漏智慧也有不是見的，比如五識身（眼識、耳識、鼻識、舌識、身識）所引發的智慧，以及發起有表業（Kaya-vijnapti，通過身體表達的業）的智慧，和命終時的智慧。而且，在這個善有漏類中，與五識一同產生的智慧也不是見。為什麼這些被排除的智慧都不是見呢？因為它們不具有決斷度量的能力。只有像前面所說的智慧才是見的自體。也就是在無色界（Arupadhatu，沒有物質存在的禪定境界）中，行相明利，能夠推度境界，在內心運作的智慧才是見，其他的不是。只有這種智慧具有決斷度量的能力，能夠對所緣境（Alambana，認識的對象）進行審慎思考。而被排除的智慧不能對所緣境進行審慎決斷，所以不是見。『決度』是指以對境界的審慎思考為前提，最終做出抉擇。五識身相應的智慧不能對已經瞭解的境界進行審慎瞭解，因為它們不能推尋應理和非應理的差別而運作，所以不叫決度。意識中的智慧能夠對境界進行審慎思考，最終做出抉擇，可以稱為見。五識身沒有分別能力，所以它們相應的智慧沒有這種功能，因此不稱為見。如果這樣，眼根既然沒有這種行相，應該不稱為見。難道不是先前說過，世俗共識已經認可了嗎？

【English Translation】 English version 'Superior wisdom with outflows' (善有漏勝慧) refers to outstanding wisdom that is still subject to outflows (of defilements). 'Right View of a Learner' (有學正見, Siksha-samyagdristi) refers to all outflow-free wisdom in the body of a learner (Siksha, someone still on the path). 'Right View of a Non-Learner' (無學正見, Asiksha-samyagdristi) refers to the decisive and measured outflow-free wisdom in the body of a non-learner (Asiksha, someone who has completed the path). The single term 'Right View' encompasses these three types. Separating them into three is to show the distinctions between the views of ordinary beings, learners, and non-learners. It also shows the gradual progression of cultivation and the arising of wisdom. Thus, these views can be generally categorized into five types: first, the indeterminate (無記類, Avyakrta); second, the defiled (染污類, Klista); third, the wholesome with outflows (善有漏類, Kusala-sasrava); fourth, the learner; and fifth, the non-learner. Among the indeterminate, the eye faculty (眼根, Caksurindriya, the organ of sight) is considered 'seeing'. The other faculties, such as the ear, and all un-obscured and indeterminate wisdom are not considered 'seeing'. Among the defiled, the five views (五見, the five incorrect views: belief in a self, extreme views, wrong views, adherence to views, and adherence to rites and rituals) are considered 'seeing'. The remaining defiled wisdom is not considered 'seeing', including greed, hatred, and pride, as well as the wisdom arising with ignorance and doubt. Other defiled dharmas are also not considered 'seeing'. Among the learners, the absence of wisdom is not considered 'seeing', only the remainder is not 'seeing'. Among the non-learners, the knowledge of exhaustion (盡智, Ksaya-jnana, the wisdom of realizing the exhaustion of defilements) and the knowledge of non-arising (無生智, Anutpada-jnana, the wisdom of realizing no further rebirth) and the remainder are not 'seeing'. All other outflow-free wisdom of the non-learner is considered 'seeing'. Among the wholesome with outflows, only the wholesome wisdom associated with consciousness is considered 'seeing'; the rest are not. Some teachers say that even wholesome wisdom with outflows associated with consciousness is not always 'seeing', such as the wisdom arising from the five consciousnesses (五識身, eye, ear, nose, tongue, and body consciousnesses), the wisdom that initiates physical expression (發有表業, Kaya-vijnapti, actions expressed through the body), and the wisdom at the time of death. Furthermore, in this category of wholesome with outflows, the wisdom arising with the five consciousnesses is also not considered 'seeing'. Why are these excluded types of wisdom not considered 'seeing'? Because they lack the ability to decisively measure (不決度故). Only the type of wisdom described earlier is the essence of 'seeing'. That is, in the formless realm (無色界, Arupadhatu, the meditative states without material form), the wisdom that is clear in its characteristics, able to infer about the realm, and operates within the mind is 'seeing', and nothing else. Only this type of wisdom has the ability to decisively measure, being able to carefully consider the object of cognition (所緣境, Alambana). The excluded types of wisdom cannot carefully and decisively consider the object of cognition, and therefore are not 'seeing'. 'Decisively measuring' means making a final decision based on careful consideration of the realm. The wisdom associated with the five consciousnesses cannot carefully understand the already understood realm, because they cannot operate by distinguishing between what is reasonable and unreasonable, so it is not called 'decisively measuring'. The wisdom in consciousness can carefully consider the realm and ultimately make a decision, so it can be called 'seeing'. The five consciousnesses lack the ability to discriminate, so their associated wisdom does not have this function, and therefore is not called 'seeing'. If that is the case, since the eye faculty does not have this characteristic, it should not be called 'seeing'. Wasn't it said earlier that it is recognized by common worldly understanding?

故。觀照性故。闇相違故。用明利故。眼亦名見。契經亦言。眼見諸色。故說眼根能見諸色。若眼見者。何不同時得一切境。無斯過失。許少分眼。能見色故。少分者何。謂同分眼同分眼根。如前已說。識所住持乃成同分。非一切根同時自識。各所住持。故無斯咎。若爾即應彼能依識是見非眼。要眼識生方能見故。不爾眼識力所住持。勝用生故。如依薪力勝用火生。若見色用是識生法。此見色用。離眼應生。由識長益俱生大種。令起勝根能見眾色。故不應說能依識見。誰有智者當作是言。諸有因緣能生了別。如是了別即彼因緣。識是見因。故非見體。又眼識體與耳等識無差別故。定非見體。眼識與彼耳等諸識有何差別而獨名見。故執識見定為非理。復有餘師。以別道理成立眼識定非是見。謂不能觀被障色故。現見壁等所障諸色則不能觀。若識見者。識無對故。壁等不礙應見障色。是故眼等取境義成。謂能見聞嗅嘗覺了。如是見用總相已成。今更應思見用別相。于所見色。為一眼見。為二眼見。非二眼中隨閉一眼。或一眼壞即令余眼無見功能。故知一眼亦能見色。若彼二眼不壞俱開。則二眼根同時見色。一眼見色義顯易成。俱見難成。故應辯釋。頌曰。

或二眼俱時　　見色分明故

論曰。或時二眼俱能見色

【現代漢語翻譯】因此，由於觀照的性質，由於與黑暗相反，由於其明銳的作用，眼睛也被稱為『見』（dṛṣṭi，視覺）。經典中也說，『眼睛能看見各種顏色』。因此，可以說眼根能夠看見各種顏色。如果眼睛能見，為什麼不能同時看到一切境界呢？不會有這樣的過失，因為只允許一部分眼睛能見色。這一部分是什麼呢？就是同分眼（sabhāga-cakṣus）——同類別的眼根。如前所述，由識（vijñāna，意識）所住持才能成為同分。不是一切根同時自己識別各自所住持的境界，所以沒有這樣的過失。如果這樣，那麼眼根所依的識應該是『見』，而不是眼，因為只有眼識生起才能見。不是這樣的，因為眼識的力量所住持，殊勝的作用才能生起，就像依靠柴火的力量，殊勝的火焰才能生起一樣。如果見色的作用是識所生的法，那麼這種見色的作用，離開眼睛也應該能生起。由於識增長，俱生的四大種（mahābhūta，地、水、火、風）令殊勝的根生起，才能看見各種顏色。所以不應該說能依的識能見。誰有智慧會這樣說呢？凡是有因緣能生了別（upalabdhi，認知），這樣的了別就是彼因緣。識是見的因，所以不是見的本體。而且，眼識的本體與耳等識沒有差別，所以肯定不是見的本體。眼識與耳等諸識有什麼差別而獨獨被稱為『見』呢？所以執著識是見，肯定是不合理的。還有其他論師，用別的道理來成立眼識肯定不是『見』。因為不能觀看被遮擋的顏色。現在看到被墻壁等遮擋的顏色就不能觀看。如果識是見，識沒有對礙，墻壁等不應該阻礙而應該能見被遮擋的顏色。因此，眼等取境的意義成立，就是能見、聞、嗅、嘗、覺、了。這樣的見的作用總相已經成立。現在更應該思考見的作用的別相。對於所見的顏色，是一隻眼睛見，還是兩隻眼睛見？如果兩眼中隨便閉上一隻眼睛，或者一隻眼睛壞了，就令另一隻眼睛沒有見的功能，所以知道一隻眼睛也能見色。如果兩隻眼睛不壞都睜開，那麼兩眼根同時見色。一隻眼睛見色，意義顯明容易成立，兩隻眼睛同時見色，難以成立，所以應該辯論解釋。頌說：『或者兩眼俱時，見色分明故。』論說：或者有時兩隻眼睛都能同時見色。

【English Translation】 Therefore, due to the nature of observation, due to being contrary to darkness, and due to its sharp function, the eye is also called 『seeing』 (dṛṣṭi, vision). The sutras also say, 『The eye sees various colors.』 Therefore, it can be said that the eye-organ is capable of seeing various colors. If the eye can see, why can't it see all realms simultaneously? There is no such fault, because only a portion of the eye is allowed to see color. What is this portion? It is the homogeneous eye (sabhāga-cakṣus) – the eye-organ of the same kind. As mentioned before, it is only when supported by consciousness (vijñāna, awareness) that it becomes homogeneous. It is not that all organs simultaneously recognize their respective supported realms themselves, so there is no such fault. If that's the case, then the consciousness that the eye-organ relies on should be 『seeing,』 not the eye, because only when eye-consciousness arises can one see. It is not like that, because the power of eye-consciousness supports it, and a superior function arises, just like relying on the power of firewood, a superior flame arises. If the function of seeing color is a dharma produced by consciousness, then this function of seeing color should be able to arise even without the eye. Due to the growth of consciousness, the co-arisen four great elements (mahābhūta, earth, water, fire, wind) cause the superior organ to arise, enabling it to see various colors. Therefore, it should not be said that the consciousness that relies on it can see. Who with wisdom would say such a thing? Whatever has the causes and conditions to produce cognition (upalabdhi, perception), that cognition is those causes and conditions. Consciousness is the cause of seeing, so it is not the essence of seeing. Moreover, the essence of eye-consciousness is no different from the consciousness of the ear and other senses, so it is definitely not the essence of seeing. What difference is there between eye-consciousness and the consciousness of the ear and other senses that it is uniquely called 『seeing』? Therefore, clinging to the idea that consciousness is seeing is definitely unreasonable. There are also other teachers who establish that eye-consciousness is definitely not 『seeing』 using different reasoning. Because it cannot observe obstructed colors. Now, it is seen that colors obstructed by walls and the like cannot be observed. If consciousness is seeing, and consciousness has no obstruction, walls and the like should not obstruct it, and it should be able to see obstructed colors. Therefore, the meaning of the eye and other senses taking realms is established, that is, being able to see, hear, smell, taste, feel, and know. The general aspect of such a function of seeing has already been established. Now, the specific aspect of the function of seeing should be considered further. Regarding the seen color, is it seen by one eye or by two eyes? If one eye is closed at random among the two eyes, or one eye is damaged, it causes the other eye to have no function of seeing, so it is known that one eye can also see color. If both eyes are not damaged and are open, then the two eye-organs see color simultaneously. The meaning of one eye seeing color is clear and easy to establish, but the simultaneous seeing of two eyes is difficult to establish, so it should be debated and explained. The verse says: 『Or two eyes simultaneously, see color distinctly.』 The treatise says: Or sometimes both eyes can see color simultaneously.

。何緣定知。見分明故。以閉一眼。於色根續見不分明。開二眼時。即於此色見分明故。若二眼根前後見者。雖開二眼而但一見。如一眼閉見色不明。開二眼時亦應如是。如開二眼見色分明。一眼閉時亦應如是。既不如是。定知有時二眼俱見。依性一故。眼設百千尚生一識。況唯有二。如是所說眼等諸根正取境時。為至不至。何緣於此而復生疑。現見經中有二說故。如世尊說。有情眼根愛非愛色之所拘礙。非不相至。拘礙義成。又世尊說。彼以天眼觀諸有情。廣說乃至。或遠或近。非於至境可立遠近。由此二說故復生疑。根境相至其義不定。若就功能到境名至。則一切根唯取至境。若就體相無間名至。頌曰。

眼耳意根境　　不至三相違

論曰。眼耳意根取非至境。眼于遠近俱時取故。又不能取鄰逼境故。又亦能取頗胝迦等所障色故。又于所見有猶豫故。又眼無容至遠境故。取非至境。耳根亦唯取非至境。方維遠近聲可了故。又取遠近聲有了不了故。又取遠近聲猶豫決定故。意根亦唯取非至境。不取俱有相應法故。又無色故非能有至。是故意根取非至境。餘三鼻等與上相違。謂鼻舌身唯取至境。豈不極微非互相觸。若諸極微遍體相觸。即有實物體相雜過。若觸一分成有分失。如何鼻等取至境耶。今觀至義。

【現代漢語翻譯】現代漢語譯本：憑什麼確定是這樣呢？因為見分是清晰的。因為閉上一隻眼睛，對於色根的持續觀察就不清晰。當睜開兩隻眼睛時，就能清楚地看到這個顏色。如果兩隻眼睛先後看到，那麼即使睜開兩隻眼睛也只看到一個。就像一隻眼睛閉著看東西不清楚一樣，睜開兩隻眼睛時也應該如此。如果睜開兩隻眼睛看東西很清楚，那麼一隻眼睛閉著時也應該如此。既然不是這樣，就可以確定有時兩隻眼睛同時看到。因為它們的體性是一致的。即使有一百個或一千個眼睛，也只會產生一個識，更何況只有兩個。像這樣所說的眼等諸根在真正取境時，是到達還是不到達呢？為什麼對此又產生懷疑呢？因為現在看到的經典中有兩種說法。例如，世尊說，有情眾生的眼根被可愛和不可愛的顏色所束縛，並非不相到達，這樣束縛的意義才能成立。又如世尊說，他用天眼觀察眾生，廣泛地說，或者遠或者近。對於到達的境界，不能建立遠近的概念。由於這兩種說法，所以又產生了懷疑，根與境相到達的意義是不確定的。如果就功能到達境界而言，那麼所有的根都只取到達的境界。如果就本體相無間隔而言，才叫做到達。頌說：『眼耳意根境，不至三相違。』論曰：眼、耳、意根取非至境。眼根對於遠近之境同時取故。又不能取鄰近逼迫之境故。又亦能取頗胝迦（水晶）等所障礙之色故。又對於所見之境有猶豫故。又眼根沒有容納到達遙遠境界的能力故，所以是取非至境。耳根也只是取非至境。因為方維（方位）遠近的聲音可以瞭解。又取遠近的聲音有清楚和不清楚的。又取遠近的聲音有猶豫和決定的。意根也只是取非至境。因為不取俱有（同時存在）的相應法故。又因為沒有顏色，所以不能有到達。所以意根取非至境。其餘三種，鼻、舌、身與上面相反。就是說，鼻、舌、身只取至境。難道極微（最小的物質單位）不是互相接觸的嗎？如果所有的極微遍佈全身互相接觸，就會有實物體相混雜的過失。如果接觸一部分，就會有分成有分的缺失。那麼鼻等如何取至境呢？現在觀察到達的意義。

【English Translation】 English version: Why is it definitely known? Because the seeing aspect (見分, jianfen) is clear. Because when one eye is closed, the continuous seeing of the color-faculty (色根, segen) is not clear. When both eyes are opened, the seeing of this color is clear. If the two eyes see sequentially, then even if both eyes are opened, there is only one seeing, just as when one eye is closed, seeing color is not clear; opening both eyes should be the same. If opening both eyes makes seeing color clear, then closing one eye should be the same. Since it is not the same, it is definitely known that sometimes both eyes see simultaneously, because their nature is one. Even if there were a hundred or a thousand eyes, only one consciousness (識, shi) would arise, let alone just two. As said, when these faculties such as the eye truly grasp an object, do they reach it or not? Why is there doubt about this? Because there are two statements in the sutras that are seen now. For example, the World-Honored One (世尊, Shizun) said that the eye-faculty of sentient beings is bound by beloved and unloved colors, and it is not that they do not reach each other; the meaning of being bound is thus established. Also, the World-Honored One said that he observes sentient beings with his heavenly eye (天眼, tianyan), extensively speaking, whether far or near. For a realm that is reached, the concept of far or near cannot be established. Because of these two statements, doubt arises again; the meaning of the faculties and objects reaching each other is uncertain. If reaching is defined as the function reaching the object, then all faculties only grasp objects that are reached. If reaching is defined as the substance being without interval, then the verse says: 'The eye, ear, and mind-faculty's objects, non-reaching, three contradict.' The treatise says: The eye, ear, and mind-faculty grasp non-reaching objects. The eye-faculty grasps objects both far and near simultaneously. Also, it cannot grasp objects that are close and pressing. Also, it can grasp colors obstructed by crystal (頗胝迦, pozhijia) and the like. Also, there is hesitation about what is seen. Also, the eye-faculty does not have the capacity to reach distant objects; therefore, it grasps non-reaching objects. The ear-faculty also only grasps non-reaching objects, because the sounds of directions (方維, fangwei) far and near can be understood. Also, grasping sounds far and near has clarity and unclearness. Also, grasping sounds far and near has hesitation and certainty. The mind-faculty also only grasps non-reaching objects, because it does not grasp co-existent (俱有, juyou) corresponding dharmas. Also, because it has no color, it cannot have reaching. Therefore, the mind-faculty grasps non-reaching objects. The remaining three, nose, tongue, and body, are contrary to the above. That is to say, the nose, tongue, and body only grasp reaching objects. Aren't the ultimate particles (極微, jiwei) not touching each other? If all the ultimate particles pervade the entire body and touch each other, there would be the fault of real substances being mixed. If a part is touched, there would be the defect of dividing into parts. Then how do the nose, etc., grasp reaching objects? Now, let's examine the meaning of reaching.

謂境與根鄰近而生方能取故。由此道理。說鼻舌身唯取至境。如言眼瞼籌等至色眼不能見。非眼瞼等要觸眼根方得名至。但眼瞼等鄰近根生。即名為至。由不能見如是至色。故說眼根取非至境。如眼等根取非至境。然不能取極遠境界。鼻等亦然。雖取至境而不能取極近境界。但由香等鄰近根生。故說三根取至無過。非鼻香等根境極微展轉相觸非所觸故。又是障礙有對性故。觸即有失。為顯此義復應研究。設有難言。若諸極微互不相觸。如何撫擊得發音聲。今此豈同鵂鹠子等要由合德方乃生聲。而為此難。然物合時理不成故。不應許有合德生聲。若爾云何得有聲發。於此真實聖教理中。離合系名唯依大種。謂有殊勝。二四大種離合生時。得彼名故。此位大種是聲生因。唯此俱生聲是耳境。此有何失。彼不忍受。我不忍受。亦有因緣。謂諸極微既不相觸。彼此大種合義豈成。鄰近生時即名為合。豈待相觸方得合名。又汝不應躊躇此義。此彼大種定不相觸。所以者何。是所觸故。非能觸故。諸色蘊中。唯有觸界名為所觸。唯有身根名為能觸。此外觸義更不應思。若謂所觸亦能觸者。應許身根亦是所觸。則境有境便應雜亂。若謂此二無雜亂失。身識所緣所依別故。豈不由此轉成雜亂。謂若身根亦所觸者。何緣不作身識所緣。若

許觸界亦能觸者。何緣不作身識所依。是故所言此彼大種定不相觸。其理極成。若爾身根及與觸界。如何能觸所觸得成。根境極微鄰近生故。豈不一切鼻舌身根。皆取至境無差別故。則應能觸通鼻舌根。所觸亦應兼于香味。此難非理。鄰近雖同而於其中有品別故。又滑澀等世間共起。所觸想名對彼身根說名能觸。故無有過。余廣抉擇如順正理。今應觀察眼等諸根。為于自境唯取等量速疾轉故。如旋火輪見大山等。為于自境通取等量不等量耶。頌曰。

應知鼻等三　　唯取等量境

論曰。前說至境。鼻等三根應知唯能取等量境。如鼻舌身根極微量。香味觸境極微亦然。相稱合生鼻等識故。豈不鼻等三根極微。有時不能遍取香等。何故乃說唯取等量。以非鼻等三根極微于香等微能取過量。故說唯能取等量境。非無少分三根極微。亦能取于少分三境。隨境微量至根少多。爾所根微能起作用。眼耳不定。謂眼於色有時取小如見毛端。有時取大。如暫開目見大山等。有時取等。如見蒲桃野棗果等。耳根亦取蚊雷琴聲小大等量。意無質礙不可辯其形量差別。頌中應知言。兼勸知此義。今乘義便復應觀察。云何眼等諸根極微。安布差別不可見故。雖難建立。而有對故。住方處故。和集生故。定應說其安布差別。眼根極微居

【現代漢語翻譯】現代漢語譯本：如果許觸界（Sparśa-dhātu，觸覺界）也能觸及其他事物，那麼為什麼它不能作為身識（Kāya-vijñāna，身體意識）的所依呢？因此，說『此』（指身根）和『彼』（指觸界）這些大種（Mahābhūta，四大元素）一定不會相互接觸，這個道理是完全成立的。如果這樣，那麼身根（Kāya-indriya，身體感官）和觸界如何能夠實現能觸和所觸呢？因為根和境的極微（Paramāṇu，最小單位）是鄰近而生的。難道不是所有的鼻根、舌根和身根，都是獲取到達的境界，沒有差別嗎？那麼，就應該能通過鼻根和舌根觸及，所觸及的也應該包括香味。這個責難是不合理的，雖然鄰近相同，但在其中有品類的差別。而且，滑、澀等是世間共同產生的，對於所觸的想（Saṃjñā，感覺）和名（Nāma，名稱），對身根說為能觸，所以沒有過失。其餘更廣泛的抉擇，如《順正理論》所說。現在應該觀察眼等諸根，對於自己的境界，是隻獲取等量（Sama-mātra，相同量）的境界，因為速度快而轉動，就像旋轉的火輪看到大山等，還是對於自己的境界，既獲取等量的境界，也獲取不等量（Asama-mātra，不同量）的境界呢？頌曰：『應知鼻等三，唯取等量境。』論曰：前面說到到達境界。應該知道鼻根、舌根和身根只能獲取等量的境界。比如鼻根、舌根和身根的極微量，與香味觸境的極微量也是一樣的。因為它們是相稱地結合而產生鼻識等的。難道不是鼻根等三個感官的極微，有時不能完全獲取香等嗎？為什麼說只能獲取等量的境界呢？因為鼻根等三個感官的極微，不能獲取超過香等極微的量，所以說只能獲取等量的境界。並非沒有少分的三根極微，也能獲取少分的三境。隨著境界的微量到達根的多少，相應的根微就能起作用。眼根和耳根是不定的。比如眼根對於顏色，有時獲取小的，如看到毛端；有時獲取大的，如暫時睜開眼睛看到大山等；有時獲取等量的，如看到蒲桃、野棗等果實。耳根也獲取蚊子的聲音、雷聲、琴聲等小和大等量的聲音。意根沒有實質性的阻礙，無法辨別其形狀和量的差別。頌中的『應知』，兼有勸人知道這個意義。現在趁著義理的方便，還應該觀察，眼等諸根的極微，是如何安布和差別的，因為不可見，所以難以建立。但因為有對（Pratigha，阻礙），住在方位處所，和合而生，所以一定要說出它們的安布和差別。眼根的極微位於……

【English Translation】 English version: If the Sparśa-dhātu (touch element) can also touch other things, why can't it serve as the basis for Kāya-vijñāna (body consciousness)? Therefore, it is perfectly reasonable to say that 'this' (referring to the body sense) and 'that' (referring to the touch element), these Mahābhūta (great elements) definitely do not touch each other. If so, how can the Kāya-indriya (body sense) and the touch element achieve the toucher and the touched? Because the Paramāṇu (ultimate particles) of the sense and the object are produced adjacently. Aren't all the nose, tongue, and body senses acquiring the arrived object without any difference? Then, it should be possible to touch through the nose and tongue senses, and what is touched should also include smell and taste. This objection is unreasonable because, although the proximity is the same, there are differences in categories among them. Moreover, smoothness, roughness, etc., are commonly produced in the world. The Saṃjñā (perception) and Nāma (name) of what is touched are referred to as the toucher in relation to the body sense, so there is no fault. Further extensive analysis can be found in the Nyāyānusāra-śāstra. Now, we should observe whether the eye and other senses only acquire an equal amount (Sama-mātra) of their respective objects because of their rapid movement, like a rotating fire wheel seeing a large mountain, or whether they acquire both equal and unequal amounts (Asama-mātra) of their respective objects? Verse: 'It should be known that the nose and the other two only take equal amounts of objects.' Treatise: As mentioned earlier, reaching the object. It should be known that the nose, tongue, and body senses can only acquire an equal amount of the object. For example, the Paramāṇu quantity of the nose, tongue, and body senses is the same as the Paramāṇu quantity of the smell, taste, and touch objects. Because they are combined proportionately to produce nose consciousness, etc. Isn't it true that the Paramāṇu of the three senses, such as the nose, sometimes cannot fully acquire smells, etc.? Why is it said that they only acquire an equal amount? Because the Paramāṇu of the three senses, such as the nose, cannot acquire more than the amount of the Paramāṇu of smells, etc., it is said that they can only acquire an equal amount. It is not that a small portion of the three sense Paramāṇu cannot acquire a small portion of the three objects. As the minute quantity of the object reaches the amount of the sense, the corresponding sense Paramāṇu can function. The eye and ear senses are uncertain. For example, the eye sense sometimes acquires a small amount of color, such as seeing the tip of a hair; sometimes it acquires a large amount, such as seeing a large mountain when opening the eyes briefly; sometimes it acquires an equal amount, such as seeing grapes, wild dates, and other fruits. The ear sense also acquires small and large equal amounts of sounds, such as the sound of a mosquito, thunder, and a zither. The mind sense has no substantial obstruction, and it is impossible to distinguish the differences in its shape and quantity. The 'should know' in the verse also encourages people to know this meaning. Now, taking advantage of the convenience of the meaning, we should also observe how the Paramāṇu of the eye and other senses are arranged and differentiated, because they are invisible, it is difficult to establish. But because they have Pratigha (resistance), reside in a specific location, and are produced by aggregation, it is necessary to describe their arrangement and differentiation. The Paramāṇu of the eye sense is located...

眼星上。對向自境傍布而住。如香菱華清澈膜覆令無分散。有說。重累如丸而住。體清澈故。如秋泉池不相障礙。耳根極微居耳穴內旋環而住。如卷樺皮。鼻根極微居鼻頞內背上面下。如雙爪甲。此初三根橫作行度無有高下。如冠華鬘。舌根極微布在舌上。形如半月當舌形中。如毛端量。非為舌根極微所遍。身根極微遍住身份。如身形量。女根極微形如鼓𡕏。男根極微形如指𩎽。眼根極微有時一切皆是同分。有時一切皆彼同分。有時一分是彼同分。余是同分。乃至舌根極微亦爾。身根極微定無一切。皆是同分。乃至極熱㮏落迦中。猛焰纏身猶有無量身根極微是彼同分。故如是說。設遍發識身應散壞。以無根境各一極微為所依緣。能發身識五識決定。積集多微方成所依。所緣性故。云何建立六識所依。為如五識唯緣現在意識通緣三世非世。如是諸識依亦爾耶。不爾云何。頌曰。

后依唯過去　　五識依或俱

論曰。由六識身無間滅已。皆名為意。此與意識作所依根。是故意識唯依過去眼等。五識所依或俱。或言表此亦依過去。謂眼等五是俱所依。過去所依即是意界。如是五識所依各二。第六意識所依唯一。為顯頌中依義差別。故復應問。若是眼識所依性者。即是眼識等無間緣耶。設是眼識等無間緣者。復是眼

【現代漢語翻譯】現代漢語譯本眼根的極微位於眼星之上，面向自身所對的境界，像香菱花一樣清澈，有薄膜覆蓋以防止分散。有人說，它重重疊疊像個丸子一樣存在，因為它的本體清澈，就像秋天的泉水池一樣不會互相阻礙。耳根的極微位於耳孔內，呈螺旋狀環繞而住，像捲起來的樺樹皮。鼻根的極微位於鼻樑內部，背部朝上，面向下方，像兩個爪甲。這最初的三根橫向排列，沒有高低之分，像頭上的花鬘。舌根的極微分佈在舌頭上，形狀像半月，位於舌頭的中間，像毛髮末端那麼細小，並非舌根的極微遍佈整個舌頭。身根的極微遍佈全身，像身體的形狀一樣。女根的極微形狀像鼓槌，男根的極微形狀像指甲。眼根的極微有時全部都是同分（相似的），有時全部都是彼同分（不相似的），有時一部分是彼同分，其餘是同分。乃至舌根的極微也是這樣。身根的極微一定不會全部都是同分，即使在極熱的地獄中，被猛烈的火焰纏繞，仍然有無數的身根極微是彼同分。所以這樣說，如果普遍地發起識，身體應該散壞，因為沒有根和境各自以一個極微作為所依緣，才能發起身識，五識是決定的。積聚多個極微才能形成所依，因為它是所緣的性質。如何建立六識的所依？是否像五識只緣現在，而意識通緣三世一樣，這些識的所依也是這樣呢？不是的，那是怎樣的呢？頌詞說：『后依唯過去，五識依或俱。』論述：由於六識身無間斷地滅去之後，都稱為意。這與意識作為所依根。因此，意識只依賴於過去的眼等。五識的所依或者同時存在，或者說也依賴於過去。所謂眼等五是同時存在的所依，過去的所依就是意界。這樣，五識的所依各有兩種，第六意識的所依只有一種。爲了顯示頌中『依』的意義差別，所以應該再問，如果眼識的所依是自性，就是眼識的等無間緣嗎？如果眼識的等無間緣，又是眼

【English Translation】 English version The ultimate particles of the eye-faculty reside on the eye-star (cakṣur-tāraka, the pupil of the eye), facing their respective objects and spreading out. They are as clear as the 'xiang ling' flower (a type of fragrant flower), covered by a clear membrane to prevent dispersion. Some say they are stacked like balls, residing there because their substance is clear, like autumn spring pools that do not obstruct each other. The ultimate particles of the ear-faculty reside within the ear-hole, spiraling around like rolled birch bark. The ultimate particles of the nose-faculty reside within the nose-ridge (nāsa-vaṃśa, the bridge of the nose), with the back facing upwards and the front facing downwards, like two fingernails. These initial three faculties are arranged horizontally, without any height differences, like a garland of flowers on a crown. The ultimate particles of the tongue-faculty are distributed on the tongue, shaped like a half-moon, located in the middle of the tongue, as small as the tip of a hair. The ultimate particles of the tongue-faculty do not pervade the entire tongue. The ultimate particles of the body-faculty pervade the entire body, like the shape of the body. The ultimate particles of the female organ are shaped like a drumstick (muraṅga), and the ultimate particles of the male organ are shaped like a fingernail (aṅguli-nakha). The ultimate particles of the eye-faculty are sometimes all 'sabhāga' (homogeneous, similar), sometimes all 'visabhāga' (heterogeneous, dissimilar), and sometimes a portion is 'visabhāga' and the remainder is 'sabhāga'. This is also the case for the ultimate particles of the tongue-faculty. The ultimate particles of the body-faculty are definitely never all 'sabhāga'. Even in the extremely hot Naraka (niraya, hell), where one is enveloped in fierce flames, there are still countless ultimate particles of the body-faculty that are 'visabhāga'. Therefore, it is said that if consciousness were to arise universally, the body would disintegrate, because there are no roots and objects, each with a single ultimate particle as the supporting condition, that can give rise to body-consciousness. The five consciousnesses are determined. Accumulating multiple ultimate particles is necessary to form the supporting condition, because it is the nature of the object. How are the supports of the six consciousnesses established? Are the supports of these consciousnesses like the five consciousnesses, which only cognize the present, while the consciousness cognizes the three times (past, present, and future)? The answer is no. How is it then? The verse says: 『The later depends only on the past, the five consciousnesses depend on either or both.』 Commentary: Because the six consciousness-bodies, after ceasing without interruption, are all called 'manas' (mind). This acts as the supporting root for consciousness. Therefore, consciousness only depends on the past eye, etc. The support of the five consciousnesses is either simultaneous or, in other words, also depends on the past. The so-called eye, etc., are simultaneous supports, and the past support is the 'manodhātu' (mind-element). Thus, the five consciousnesses each have two supports, and the sixth consciousness has only one support. To clarify the difference in the meaning of 'support' in the verse, one should ask further: If the support of eye-consciousness is its own nature, is it the immediately preceding condition of eye-consciousness? If it is the immediately preceding condition of eye-consciousness, is it also the eye-

識所依性耶。應作四句。第一句。謂俱生眼根。第二句。謂無間滅心所法界。第三句。謂過去意根。第四句。謂除前所說。乃至身識亦爾。各各應說自根意識。應作順前句答。謂是意識所依性者。定是意識等無間緣。有是意識等無間緣。非與意識為所依性。謂無間滅心所法界。又五識界如所依根定有過現。彼所緣境。為亦如是。為有別耶。定有差別。已滅未生。非五識境。所以者何。由與所依一境轉故。于非現境依不轉故。契經既說。眼色為緣生於眼識。乃至廣說。何因識起俱托二緣得所依名。在根非境。頌曰。

隨根變識異　　故眼等名依

論曰。眼等即是眼等六界。由眼等根有轉變故。諸識轉異隨根增損。有明昧故。非色等變令識有異。以識隨根不隨境故。依名唯在眼等非余。若爾意識亦隨身轉。謂風病等損惱身時。意識則亂身安靜位。意識明瞭。何緣彼意識。不以身為依。隨自所依。故無此失。謂風病等損惱身時。發生苦受相應身識。如是身識名亂意界。此與苦受俱謝滅時。能為意根生亂意識。與此相違意識明瞭。是故意識隨自所依。隨自依言。顯隨增損明昧差別。非顯有記無記等類。何緣所識是境非根。而立識名。隨根非境。頌曰。

彼及不共因　　故隨根說識

論曰。彼謂前說眼等名

【現代漢語翻譯】現代漢語譯本：問：什麼是『識』（vijñāna，了別作用）的所依性（āśraya-lakṣaṇa，依賴的性質）？答：應該分四種情況來說明。第一種情況，是俱生眼根（sahaja-cakṣur-indriya，與生俱來的眼器官）。第二種情況，是無間滅心所法界（anantara-niruddha-caitasika-dharmadhātu，剛滅的心所和法界）。第三種情況，是過去意根（atīta-manas-indriya，過去的意根）。第四種情況，是排除前面所說的那些情況。乃至身識（kāya-vijñāna，身體的知覺）也是這樣。應該分別說明各自的根和意識。應該按照前面的問句來回答。如果說是意識所依賴的性質，那麼一定是意識的等無間緣（samanantara-pratyaya，緊鄰的因）。有些是意識的等無間緣，但不是意識所依賴的性質，比如剛滅的心所和法界。又問：五識界（pañca-vijñāna-kāya，五種感官意識的領域）就像它們所依賴的根一樣，一定有過去和現在。那麼，它們所緣的境（ālambana，對像）也是這樣嗎？還是有所不同？答：一定有所不同。已滅和未生的境，不是五識的境。為什麼呢？因為五識和它們所依賴的根，是在同一個境上運作的。對於不是現在的境，五識所依賴的根不會運作。契經（sūtra，佛經）已經說了，『眼和色為緣，產生眼識』，乃至廣說。為什麼識的生起，要同時依賴兩個緣，才能得到『所依』這個名稱呢？因為『所依』是在根上，而不是在境上。頌曰：『隨根變識異，故眼等名依。』論曰：眼等，就是眼等六界（ṣaḍ-dhātu，六種元素）。由於眼等根有轉變，所以諸識的運作也隨之改變，隨著根的增強或減弱，有明亮或昏暗。不是因為色等的變化，才使識有不同，因為識是隨著根，而不是隨著境。所以，『所依』這個名稱，只在眼等根上，而不是在其他事物上。問：如果這樣，意識也隨著身體而轉變。比如，風病等損害身體時，意識就會混亂；身體安靜時，意識就明瞭。為什麼意識不以身體為所依呢？答：意識是隨著它自己的所依而轉變的，所以沒有這個過失。當風病等損害身體時，會發生與苦受相應的身識。這樣的身識，叫做『亂意界』。這個身識和苦受一起謝滅時，能成為意根，產生混亂的意識。與此相反，意識就明瞭。所以，意識是隨著它自己的所依而轉變的。『隨自依』這句話，顯示的是隨著增損、明昧的差別，而不是顯示有記（有善惡果報）或無記（非善非惡）等類別。問：為什麼所識的境是境，而不是根，卻要建立『識』這個名稱，隨著根而不是隨著境呢？頌曰：『彼及不共因，故隨根說識。』論曰：『彼』，指的是前面所說的眼等名稱。

【English Translation】 English version: Question: What is the nature of 'āśraya-lakṣaṇa' (the characteristic of dependence) of 'vijñāna' (consciousness, the function of discernment)? Answer: It should be explained in four aspects. The first aspect is the 'sahaja-cakṣur-indriya' (innate eye-organ). The second aspect is the 'anantara-niruddha-caitasika-dharmadhātu' (the realm of mental factors and dharmas that have just ceased). The third aspect is the 'atīta-manas-indriya' (past mind-organ). The fourth aspect is excluding those mentioned above. And so it is with 'kāya-vijñāna' (body-consciousness). One should explain each of their respective roots and consciousnesses. One should answer in accordance with the preceding question. If it is said to be the nature of dependence of consciousness, then it must be the 'samanantara-pratyaya' (immediately preceding condition) of consciousness. Some are the 'samanantara-pratyaya' of consciousness, but are not the nature of dependence for consciousness, such as the mental factors and the realm of dharmas that have just ceased. Furthermore, question: The 'pañca-vijñāna-kāya' (the realm of the five sense-consciousnesses), like the roots they depend on, certainly have past and present. Are their 'ālambana' (objects) also like this? Or is there a difference? Answer: There is certainly a difference. Objects that have ceased or have not yet arisen are not the objects of the five consciousnesses. Why? Because the five consciousnesses and the roots they depend on operate on the same object. The roots on which the five consciousnesses depend do not operate on objects that are not present. The 'sūtra' (scripture) has already said, 'Eye and form are the conditions for the arising of eye-consciousness,' and so on. Why does the arising of consciousness rely on two conditions simultaneously to obtain the name 'dependence'? Because 'dependence' is on the root, not on the object. Verse: 'As the root changes, consciousness differs, therefore eye, etc., are called dependence.' Treatise: 'Eye, etc.' are the six 'dhātu' (elements). Because the eye, etc., roots have changes, the operations of the consciousnesses also change accordingly, with brightness or dimness depending on the increase or decrease of the root. It is not because of the changes in form, etc., that consciousness differs, because consciousness follows the root, not the object. Therefore, the name 'dependence' is only on the eye, etc., roots, and not on other things. Question: If so, consciousness also changes with the body. For example, when wind-related illnesses, etc., harm the body, consciousness becomes confused; when the body is at peace, consciousness is clear. Why doesn't consciousness take the body as its dependence? Answer: Consciousness changes according to its own dependence, so there is no fault. When wind-related illnesses, etc., harm the body, body-consciousness corresponding to painful sensations arises. Such body-consciousness is called the 'confused mind-realm'. When this body-consciousness and painful sensations cease together, they can become the mind-root, producing confused consciousness. Conversely, consciousness is clear. Therefore, consciousness changes according to its own dependence. The phrase 'according to its own dependence' shows the differences in increase, decrease, brightness, and dimness, rather than showing categories such as 'vyākrta' (determinate, with karmic results) or 'avyākrta' (indeterminate, without karmic results). Question: Why is the object of consciousness an object, not a root, but the name 'consciousness' is established, following the root rather than the object? Verse: 'Because of that and the non-common cause, consciousness is spoken of following the root.' Treatise: 'That' refers to the aforementioned names of eye, etc.

依。故立識名。隨根非境。依是勝故。及不共者。謂眼唯自眼識所依。色亦通為他身眼識。及通自他意識所取。乃至身觸應知亦然。豈不意識境不共故。應名法識。此難非理。通別法名共非遍故。境不具前二種因故。謂通名法非唯不共。別名法界非遍攝識。又別法界雖不共余。而非意識所依根性。是故若法是識所依及不共者。隨彼說識。色等不然。故不隨彼說色等識。如名鼓聲及麥芽等。又此頌文復有餘義。彼謂眼等識所隨故及不共者。及由眼等是不共故。謂有一生色。發四生眼識。無一生眼根。發二生眼識。況有能發四生識者。如是界趣族類身眼各別發識故名不共。廣說乃至身亦如是。豈不餘生意根亦發。餘生意識非全不發。但不俱時無一生意。一時併發二生意識。可如色等。故作是言。無二況四。如是眼等識所隨故。生界趣等別生識故。由此二因隨根非境。隨身所住眼見色時。身眼色識地為同不。應言此四或異或同。所言同者。謂生欲界。以自地眼見自地色四皆同地。生初靜慮。以自地眼見自地色。亦皆同地。非生餘地。有四事同。所言異者。謂生欲界。若以初靜慮眼。見欲界色。身色慾界。眼識初定。見初定色。身屬欲界三屬初定。若以二靜慮眼。見欲界色。身色慾界。眼屬二定。識屬初定。見初定色。身屬欲

【現代漢語翻譯】因此，建立識的名稱。是隨根而非隨境而立名。因為根是殊勝的，並且是不共的。例如，眼根僅僅是自身眼識所依的根。而色境，則既可以作為他人眼識的對象，也可以作為自己和他人的意識所取。乃至身根和觸境，也應當知道是同樣的道理。難道意識的境不是不共的嗎？因此應該稱為法識。這種責難是不合理的。因為通名和別名所說的『法』，是共相而非普遍的。境不具備前面所說的兩種原因。也就是說，通名所說的『法』並非僅僅是不共的，別名所說的『法界』並非普遍地包含所有的識。而且，別名所說的法界雖然不與其他的法界相同，但並非是意識所依的根性。因此，如果某個法是識所依的，並且是不共的，就隨那個法來命名識。色等不是這樣，所以不隨色等來命名色等識，就像命名鼓聲和麥芽等一樣。而且，這段頌文還有其他的含義。那就是眼等識所隨順的，以及不共的。以及由於眼等是不共的。例如，有一種色，能引發四生的眼識；沒有一種眼根，能引發二生的眼識。更何況有能引發四生識的呢？像這樣，界、趣（gati，眾生輪迴的去處）、族類、身體、眼睛各自不同，所以引發的識也不同，因此稱為不共。廣而言之，乃至身根也是如此。難道不是其餘生的意根也能引發其餘生的意識嗎？並非完全不能引發，只是不能同時。沒有一生之意，能同時併發二生之意識的，可以像色等那樣。所以才說，沒有二生，更何況四生。像這樣，眼等識所隨順，由於生界、趣等不同而產生不同的識，由於這兩種原因，是隨根而非隨境。當身體所住之處的眼睛看到色時，身體、眼睛、色、識，地界是相同還是不同呢？應該說這四者或者相同或者不同。所說的相同，是指生在欲界（Kāmadhātu，佛教宇宙觀中眾生居住的三個領域之一，此處指有情慾的世界）。用自己欲界的眼睛看自己欲界的色，四者都屬於同一地界。生在初禪（prathama-dhyāna，色界的第一禪定）。用自己初禪的眼睛看自己初禪的色，也都是同一地界。不是生在其他地界，有四事相同的情況。所說的不同，是指生在欲界，如果用初禪的眼睛，看欲界的色，身體屬於欲界，眼識屬於初禪。看初禪的色，身體屬於欲界。

【English Translation】 Therefore, names of consciousness are established. It is according to the root (indriya) and not according to the object (viṣaya). Because the root is superior and is non-common (asaṃskṛta). For example, the eye-organ (cakṣur-indriya) is only the basis for its own eye-consciousness (cakṣur-vijñāna). However, the object of sight (rūpa) can be the object of sight-consciousness of others, and can be apprehended by the consciousness of oneself and others. Likewise, it should be understood that the body-organ (kāya-indriya) and tactile object (spraṣṭavya) are also the same. Isn't the object of consciousness (manas) non-common? Therefore, it should be called 'dharma-consciousness'. This objection is unreasonable. Because the 'dharma' mentioned in general and specific names is common and not universal. The object does not possess the two aforementioned reasons. That is to say, the 'dharma' mentioned in the general name is not only non-common, and the 'dharmadhātu' (法界, the realm of phenomena) mentioned in the specific name does not universally include all consciousnesses. Moreover, although the 'dharmadhātu' mentioned in the specific name is not common to others, it is not the root nature on which consciousness relies. Therefore, if a dharma is the basis of consciousness and is non-common, then the consciousness is named according to that dharma. It is not so with form (rūpa) etc., so consciousness is not named according to form etc., just like naming the sound of a drum and malt, etc. Moreover, this verse has other meanings. That is, what the eye etc. consciousness follows, and what is non-common. And because the eye etc. are non-common. For example, there is a form that can give rise to eye-consciousness in four realms of existence; there is no eye-organ that can give rise to eye-consciousness in two realms of existence. How much more so is there something that can give rise to consciousness in four realms of existence? Like this, the realm (dhātu), destination (gati), class, body, and eyes are different, so the consciousnesses that arise are also different, therefore it is called non-common. Broadly speaking, even the body-organ is the same. Isn't it that the mind-organ (manas-indriya) of other lives can also give rise to the consciousness of other lives? It is not that it cannot give rise to it at all, but it cannot do so simultaneously. There is no mind in one life that can simultaneously give rise to consciousness in two lives, which can be like form etc. That is why it is said, there is no two lives, let alone four lives. Like this, the eye etc. consciousness follows, and because different realms, destinations etc. give rise to different consciousnesses, due to these two reasons, it is according to the root and not according to the object. When the eyes of the body see form, are the body, eyes, form, and consciousness the same or different in terms of realm? It should be said that these four are either the same or different. What is meant by the same is that they are born in the desire realm (Kāmadhātu, one of the three realms in Buddhist cosmology where sentient beings reside, here referring to the world of sentient desire). When one uses the eyes of one's own desire realm to see the form of one's own desire realm, all four belong to the same realm. When one is born in the first dhyāna (prathama-dhyāna, the first meditative state in the form realm). When one uses the eyes of one's own first dhyāna to see the form of one's own first dhyāna, they also all belong to the same realm. If one is not born in other realms, there are four things that are the same. What is meant by different is that if one is born in the desire realm and uses the eyes of the first dhyāna to see the form of the desire realm, the body belongs to the desire realm, and the eye-consciousness belongs to the first dhyāna. When one sees the form of the first dhyāna, the body belongs to the desire realm.

界眼屬二定。色識初定見二定色。身屬欲界眼色二定。識屬初定。如是若以三四靜慮地眼。見下地色或自地色。如理應知。如是若生四靜慮地四事有異。如理應思。余界亦應如是分別。今當略辯此決定相。頌曰。

眼不下於身　　色識非上眼　色于識一切　　二于身亦然　如眼耳亦然　　次三皆自地　身識自下地　　意不定應知

論曰。身眼色三皆通五地。謂在欲界四靜慮中。眼識唯在欲界初定。此中眼根望身生地。或等或上終不居下。色識望眼等下非上。下地眼根串見粗色。于上細色無見功能。又下眼根無有勝用。上地自有殊勝眼根。于下地中自有眼識。故下地眼非上識依。色望于識通等上下。色識于身如色于識。謂通自地或上或下。識望于身通自地者。唯生欲界初靜慮中。或上地者唯生欲界。或下地者唯生二三四靜慮地。色望于身。自下地者自上眼見。若上地者唯上眼見。又以自地眼。唯見自下色。若以上地眼。見自上下色。廣說耳界應知如眼。謂耳不下於身聲識。非上耳聲于識一切二。于身亦然。隨其所應廣如眼釋。鼻舌身三總皆自地。多分同故。香味二識唯欲界故。鼻舌唯取至境界故。于中別者。謂身與觸其地必同。取至境故。識望觸身或自或下。自謂若生欲界初定。生上三定。謂之為下。

【現代漢語翻譯】現代漢語譯本界眼（屬於哪個界限的眼根）屬於二禪定（第二禪定和第三禪定）。色（顏色、形態）和識（眼識）在初禪定（第一禪定）中，只能看到二禪定的色。身（身體）屬於欲界（慾望界），眼和色屬於二禪定。識屬於初禪定。像這樣，如果用三禪定、四禪定（第三禪定和第四禪定）的眼，去看下地（較低的禪定層級）的色，或者看自己所在禪定層級的色，應該如理如實地瞭解。像這樣，如果生在四禪定地（第四禪定層級），四事（地、水、火、風）會有差異，應該如理如實地思考。其餘的界（其他感官的界限）也應該這樣分別。現在簡要辨析這種決定的相狀。頌文說：

『眼不下於身，色識非上眼，色于識一切，二于身亦然，如眼耳亦然，次三皆自地，身識自下地，意不定應知。』

論述說：身、眼、色這三者都通於五地（欲界和四禪定）。也就是說，存在於欲界和四禪定中。眼識只存在於欲界和初禪定。這裡，眼根相對於身所生的地界，或者相等，或者更高，最終不會低於身。色和識相對於眼，或者相等，或者更低，不會更高。下地（較低的禪定層級）的眼根習慣於看到粗糙的色，對於上方細微的色沒有觀看的功能。而且，下方的眼根沒有殊勝的作用。上地（較高的禪定層級）自身具有殊勝的眼根。在下地中，自身具有眼識。所以，下地的眼不是上地識所依賴的。色相對於識，貫通相等、上方和下方。色和識相對於身，就像色相對於識一樣。也就是說，貫通自己所在的禪定層級，或者上方，或者下方。識相對於身，貫通自己所在的禪定層級，只存在於欲界和初禪定中。或者上方，只存在於欲界。或者下方，只存在於二禪定、三禪定、四禪定地。色相對於身，自己下方的色，被自己上方的眼所見。如果是上方的色，只被上方的眼所見。而且，用自己所在禪定層級的眼，只能看到自己下方的色。如果用上方禪定層級的眼，可以看到自己上方和下方的色。廣泛地說，耳界（聽覺的界限）應該像眼一樣瞭解。也就是說，耳不下於身，聲和識不是上方的耳。聲相對於識，貫通一切，二者相對於身也是這樣。根據其所適應的情況，廣泛地像解釋眼一樣解釋。鼻、舌、身這三者總體上都屬於自己所在的禪定層級，因為大部分是相同的。香和味這兩種識只存在於欲界，因為鼻和舌只能獲取到達的境界。其中不同的地方在於，身和觸其所在的禪定層級必定相同，因為獲取到達的境界。識相對於觸和身，或者屬於自己所在的禪定層級，或者屬於下方的禪定層級。自己所在的禪定層級，指的是如果生在欲界和初禪定。生在上三禪定（第二禪定、第三禪定、第四禪定），就被稱為下方。

【English Translation】 English version The eye faculty of the Realm of Form (界眼) belongs to the Second Dhyana (二定) (the second and third dhyanas). Form (色) and consciousness (識) in the First Dhyana (初定) (the first dhyana) can only see the forms of the Second Dhyana. The body (身) belongs to the Desire Realm (欲界), while the eye and form belong to the Second Dhyana. Consciousness belongs to the First Dhyana. Thus, if one uses the eyes of the Third or Fourth Dhyana (三四靜慮地) to see the forms of the lower realms (下地), or the forms of their own realm, it should be understood accordingly. Similarly, if one is born in the Fourth Dhyana realm (四靜慮地), the four elements (四事) (earth, water, fire, and wind) will be different, and this should be contemplated accordingly. The remaining realms (余界) (other sensory realms) should also be distinguished in this way. Now, let's briefly discuss this determined aspect. The verse says:

'The eye does not descend below the body; form and consciousness are not above the eye; form encompasses all consciousness; the two are also the same for the body; the same applies to the eye and ear; the next three (nose, tongue, body) all belong to their own realm; body and consciousness belong to the lower realm; the mind (意) should be understood as undetermined.'

The treatise says: The body, eye, and form all pervade the five realms (五地) (the Desire Realm and the four dhyanas). That is, they exist in the Desire Realm and the four dhyanas. Eye-consciousness (眼識) only exists in the Desire Realm and the First Dhyana. Here, the eye faculty, relative to the realm where the body is born, is either equal or higher, but never lower than the body. Form and consciousness, relative to the eye, are either equal or lower, but not higher. The eye faculty of the lower realms (下地) is accustomed to seeing coarse forms, and has no function to see the subtle forms of the upper realms. Moreover, the lower eye faculty has no superior function. The upper realms (上地) themselves have superior eye faculties. In the lower realms, there is eye-consciousness. Therefore, the eye of the lower realms is not the basis for the consciousness of the upper realms. Form, relative to consciousness, pervades equality, above, and below. Form and consciousness, relative to the body, are like form relative to consciousness. That is, they pervade their own realm, or above, or below. Consciousness, relative to the body, pervades its own realm, only existing in the Desire Realm and the First Dhyana. Or above, only existing in the Desire Realm. Or below, only existing in the Second, Third, and Fourth Dhyana realms. Form, relative to the body, the form below oneself is seen by the eye above oneself. If it is the form above oneself, it is only seen by the eye above oneself. Moreover, with the eye of one's own realm, one can only see the form below oneself. If one uses the eye of the upper realms, one can see the forms above and below oneself. Broadly speaking, the ear realm (耳界) (the realm of hearing) should be understood like the eye. That is, the ear does not descend below the body, sound (聲) and consciousness are not above the ear. Sound, relative to consciousness, pervades all, and the two are the same for the body. According to what is appropriate, explain it broadly like explaining the eye. The nose, tongue, and body are all generally in their own realms, because most of them are the same. Smell (香) and taste (味), these two consciousnesses only exist in the Desire Realm, because the nose and tongue can only grasp the arriving objects. The difference among them is that the body and touch (觸) must be in the same realm, because they grasp the arriving objects. Consciousness, relative to touch and body, is either in its own realm or in the lower realm. One's own realm refers to if one is born in the Desire Realm and the First Dhyana. Being born in the upper three dhyanas (the Second, Third, and Fourth Dhyanas) is called the lower realm.

應知意界四事不定。謂意界有時與身識法同在一地。有時上下。身唯五地。三通一切。唯生五地。自意自識緣自地法。名意與三同在一地。意界有時在上地者。謂游定時若生欲界。即此從初靜慮無間起欲界識。了欲界法。意屬上地三屬下地。或二三四靜慮等無間。起初二三靜慮等地識。了初二三靜慮等地法。意屬上地三屬下地。如是若生初靜慮等。從上起下如理應知。于受生時無上地意。依下地身必無下地。身根不滅。受上生故。又定無有住異地心。而命終故。如是應知。無下地意依上地身。依上地意受下地身。則不違理。謂從上地意界無間。于欲色界初結生時。意屬上地身識下地。彼所了法。或自地或上地或不繫。如是應知。依下地意受上地身。亦不違理。于游定時。有下地意依上地身。亦不違理。謂生上地先起下地識身化心。如是識法。亦應廣說。復應思擇。若欲界眼見欲界色。或色界眼見二界色。爾時彼色可為幾種。眼識所識。於此復起幾種分別。為令于宗不迷亂故。先總料簡。后當別釋。應知此中且辯計度及與不定。隨念分別遍諸地故。約此二種。一切眼識皆無分別。又善分別能緣一切自上下地。染污分別緣自上地。無記分別緣自下地。隨所生地未離彼貪。具有此地三種分別。若離彼貪。唯有此地二種分別。

【現代漢語翻譯】現代漢語譯本應知意界（Manovijñāna-dhātu）四事不定。意界有時與身識法同在一地。有時在意界上方或下方。身識唯在五地（五趣：地獄、餓鬼、畜生、人、天）。三識（眼、耳、鼻）通於一切地。唯有意識生於五地。自意自識緣自地之法，名為意與三識同在一地。意界有時在上地。例如，在游定時，若眾生生於欲界（Kāmadhātu），即從初禪（初靜慮，Prathama-dhyāna）無間生起欲界之識，了知欲界之法。此時，意界屬於上地，三識屬於下地。或者，從第二禪、第三禪、第四禪等無間，生起初禪、第二禪、第三禪等地的識，了知初禪、第二禪、第三禪等地的法。此時，意界屬於上地，三識屬於下地。如果眾生生於初禪等，從上地生於下地，應如理了知。在受生時，沒有上地之意依于下地之身的情況。必定沒有下地之身根未滅，而受上地之生的道理。也沒有住在異地之心而命終的情況。應當這樣理解。沒有下地之意依于上地之身的情況。依于上地之意而受下地之身，則不違背道理。即從上地意界無間，在欲界最初結生時，意屬於上地，身識屬於下地。彼所了知的法，或者屬於自地，或者屬於上地，或者不屬於任何繫縛。應當這樣理解。依于下地之意而受上地之身，也不違背道理。在游定時，有下地之意依于上地之身，也不違背道理。即生於上地時，先發起下地之識，身識化為心識。這些識和法，也應廣為解說。還應思考，如果欲界之眼見欲界之色，或者禪定之眼見二界之色，此時，這些色可以被眼識所識幾種？對此又會生起幾種分別？爲了不使宗義迷亂，先總括地簡要說明，然後分別解釋。應當知道，這裡且辨別計度和不定，因為隨念分別遍及諸地。就這兩種分別而言，一切眼識都沒有分別。又，善的分別能緣一切自地和上地，染污的分別能緣自地和上地，無記的分別能緣自地和下地。隨所生之地，未離彼貪，就具有此地的三種分別。如果離彼貪，就只有此地的兩種分別。

【English Translation】 English version It should be known that the four aspects of the Manovijñāna-dhātu (mind-element) are not fixed. Sometimes the mind-element is in the same plane as the body-consciousness and the dharma (phenomena). Sometimes it is above or below. The body-consciousness is only in the five planes (five realms of existence: hell, hungry ghosts, animals, humans, and gods). The three consciousnesses (eye, ear, nose) are common to all planes. Only the mind-consciousness arises in the five planes. When the mind and its consciousness cognize dharmas of their own plane, it is called the mind being in the same plane as the three consciousnesses. Sometimes the mind-element is in a higher plane. For example, during meditative absorption (Samāpatti), if a being is born in the Kāmadhātu (desire realm), then immediately after the first Dhyāna (first meditative absorption, Prathama-dhyāna), consciousness of the desire realm arises, cognizing the dharmas of the desire realm. At this time, the mind-element belongs to the higher plane, and the three consciousnesses belong to the lower plane. Or, immediately after the second, third, or fourth Dhyāna, consciousness of the first, second, or third Dhyāna arises, cognizing the dharmas of the first, second, or third Dhyāna. At this time, the mind-element belongs to the higher plane, and the three consciousnesses belong to the lower plane. If a being is born in the first Dhyāna, etc., descending from a higher plane to a lower plane, it should be understood accordingly. At the time of rebirth, there is no case of the mind of a higher plane relying on the body of a lower plane. There is definitely no principle of the body-root of the lower plane not being destroyed, yet receiving rebirth in a higher plane. Nor is there a case of dying while dwelling in a mind of a different plane. It should be understood in this way. There is no case of the mind of a lower plane relying on the body of a higher plane. Relying on the mind of a higher plane to receive the body of a lower plane is not contrary to reason. That is, immediately after the mind-element of the higher plane, at the initial moment of rebirth in the desire realm, the mind belongs to the higher plane, and the body-consciousness belongs to the lower plane. The dharmas cognized by it either belong to its own plane, or to the higher plane, or are unconditioned. It should be understood in this way. Relying on the mind of a lower plane to receive the body of a higher plane is also not contrary to reason. During meditative absorption, there is a case of the mind of a lower plane relying on the body of a higher plane. That is, when born in a higher plane, first the consciousness of the lower plane arises, the body-consciousness transforms into mind-consciousness. These consciousnesses and dharmas should also be extensively explained. Furthermore, it should be considered, if the eye of the desire realm sees the form of the desire realm, or the eye of meditation sees the form of the two realms, at this time, how many kinds of forms can be cognized by the eye-consciousness? And how many kinds of discriminations will arise from this? In order not to confuse the doctrine, first briefly explain in general, and then explain separately. It should be known that here we will distinguish between calculation and uncertainty, because conceptual discrimination pervades all planes. Regarding these two kinds of discriminations, all eye-consciousnesses have no discrimination. Moreover, wholesome discrimination can cognize all its own plane and higher planes, defiled discrimination can cognize its own plane and higher planes, and neutral discrimination can cognize its own plane and lower planes. Depending on the plane of birth, if one has not departed from the craving for that plane, one possesses the three kinds of discriminations of that plane. If one has departed from the craving for that plane, one only has the two kinds of discriminations of that plane.

謂除染污非生餘地。有初靜慮善眼識現在前。由此必定系屬生故。生初靜慮亦不得依餘地眼根起善眼識。非生餘地能起餘地無覆無記。分別現前。此亦必定系屬生故。非此中意唯說一生所起分別。若說一生則生上地。應定無有下地分別。即此生中彼三分別。無容得有現在前故。又上地分別應唯善非無記。前已說因故。通說餘生皆得具有。已總料簡。次當別釋。斷善根者。眼見色時。此色染污無覆無記眼識所識。於此復起三種分別。謂善染污無覆無記。不斷善根未離貪者。眼見色時。此色三種眼識所識。於此復起三種分別。若諸異生生在欲界。已離欲界貪。未離初定貪。以欲界眼見諸色時。此色是善無覆無記眼識所識。於此復起欲界分別。若退法者具有三種。不退法者唯有二種。謂除染污。以初靜慮眼見欲界色時。此色唯是無覆無記眼識所識。於此復起欲界分別。如前應知。於此復起初靜慮地二種分別。謂除染污。以初靜慮眼見彼地色時。此色唯是無覆無記眼識所識。於此復起欲界分別。若退法者則有二種。謂除無覆。不退法者則唯有善。於此復起初靜慮地三種分別。已離初定貪。未離二定貪。以二靜慮眼見欲界色時。此色唯是無覆無記眼識所識。於此復起欲界分別。若退法者具有三種。不退法者唯有二種。謂除染污。

【現代漢語翻譯】現代漢語譯本所謂『除染污非生餘地』，是指除了染污之外，沒有在其他地生起的情況。例如，當最初禪定的善眼識（kusala eye-consciousness）現在前時，因為這種眼識必定與所生禪定境界相關聯，所以在最初禪定中，也不可能依賴其他地的眼根生起善眼識。同樣，非在某地生起的有情，不能在該地生起其他地的無覆無記（avyākrta）分別，並使其現前，因為這些分別也必定與所生境界相關聯。這裡的意思並非僅僅指一生中所產生的分別。如果只說一生，那麼生於上地者，就應該完全沒有下地的分別。因為在這一生中，那三種分別（善、染污、無覆無記）不可能同時現前。而且，上地的分別應該只有善，而沒有無記，因為前面已經說明了原因。因此，這裡是通泛地說明，在其他生中也可能具有這些分別。以上是總體的簡要說明，接下來將分別解釋。斷善根者，當眼見色時，此色是被染污或無覆無記的眼識所識別的。對此，會進一步生起三種分別，即善、染污和無覆無記。不斷善根但未離貪者，當眼見色時，此色是被三種眼識所識別的。對此，會進一步生起三種分別。如果異生（prthagjana，凡夫）生在欲界（kāmadhātu），已經離開了欲界的貪慾，但未離開初禪定的貪慾，當以欲界的眼見諸色時，此色是被善或無覆無記的眼識所識別的。對此，會進一步生起欲界的分別。如果是退法者，則具有三種分別；不退法者，則只有兩種分別，即除去染污。當以初禪定的眼見欲界的色時，此色僅僅是被無覆無記的眼識所識別的。對此，會進一步生起欲界的分別，如前所述。對此，會進一步生起初禪定地的兩種分別，即除去染污。當以初禪定的眼見彼地的色時，此色僅僅是被無覆無記的眼識所識別的。對此，會進一步生起欲界的分別。如果是退法者，則有兩種分別，即除去無覆；不退法者，則只有善。對此，會進一步生起初禪定地的三種分別。已經離開了初禪定的貪慾，但未離開二禪定的貪慾，當以二禪定的眼見欲界的色時，此色僅僅是被無覆無記的眼識所識別的。對此，會進一步生起欲界的分別。如果是退法者，則具有三種分別；不退法者，則只有兩種分別，即除去染污。

【English Translation】 English version 『Excluding defilement, not arising in another realm』 means that apart from defilement, there is no arising in another realm. For example, when the wholesome eye-consciousness (kusala eye-consciousness) of the first Dhyana (jhāna, meditative state) is present, because this consciousness is necessarily related to the realm of the Dhyana in which it arises, it is impossible to generate wholesome eye-consciousness based on the eye-sense-organ of another realm in the first Dhyana. Similarly, a being not born in a certain realm cannot generate non-defiled and neutral (avyākrta) discriminations of another realm in that realm and make them manifest, because these discriminations are also necessarily related to the realm in which they arise. The meaning here is not merely referring to discriminations arising in one lifetime. If it only referred to one lifetime, then those born in higher realms should definitely have no discriminations of lower realms, because in this lifetime, those three types of discriminations (wholesome, defiled, and non-defiled and neutral) cannot be present simultaneously. Moreover, discriminations of higher realms should only be wholesome and not neutral, because the reason has been explained earlier. Therefore, it is generally stated that these discriminations can be possessed in other lifetimes as well. The above is a general brief explanation; next, we will explain them separately. For those who have severed their roots of goodness, when the eye sees a form, this form is cognized by defiled or non-defiled and neutral eye-consciousness. Regarding this, three types of discriminations further arise, namely wholesome, defiled, and non-defiled and neutral. For those who have not severed their roots of goodness but have not yet abandoned desire, when the eye sees a form, this form is cognized by three types of eye-consciousness. Regarding this, three types of discriminations further arise. If ordinary beings (prthagjana) are born in the Desire Realm (kāmadhātu), have abandoned desire for the Desire Realm but have not abandoned desire for the first Dhyana, when they see forms with the eye of the Desire Realm, this form is cognized by wholesome or non-defiled and neutral eye-consciousness. Regarding this, discriminations of the Desire Realm further arise. If they are those who regress, they possess three types of discriminations; if they do not regress, they only have two types, namely excluding defilement. When they see forms of the Desire Realm with the eye of the first Dhyana, this form is only cognized by non-defiled and neutral eye-consciousness. Regarding this, discriminations of the Desire Realm further arise, as mentioned earlier. Regarding this, two types of discriminations of the first Dhyana realm further arise, namely excluding defilement. When they see forms of that realm with the eye of the first Dhyana, this form is only cognized by non-defiled and neutral eye-consciousness. Regarding this, discriminations of the Desire Realm further arise. If they are those who regress, they have two types of discriminations, namely excluding non-defiled; if they do not regress, they only have wholesome. Regarding this, three types of discriminations of the first Dhyana realm further arise. Having abandoned desire for the first Dhyana but not abandoned desire for the second Dhyana, when they see forms of the Desire Realm with the eye of the second Dhyana, this form is only cognized by non-defiled and neutral eye-consciousness. Regarding this, discriminations of the Desire Realm further arise. If they are those who regress, they possess three types of discriminations; if they do not regress, they only have two types, namely excluding defilement.

於此復起初定分別。若退法者則有二種。謂除染污。不退法者則唯有善。於此復起二靜慮地二種分別。謂除染污。以二靜慮眼見初定色時。此色唯是無覆無記眼識所識。於此復起欲界分別。若退法者則有二種。謂除無覆。不退法者則唯是善。於此復起初定分別。若退法者具有三種。不退法者則唯是善。於此復起三靜慮地二種分別。謂除染污。以二靜慮眼見二定色時。此色唯是無覆無記眼識所識。於此復起欲界分別。若退法者則有二種。謂除無覆。不退法者則唯有善。初靜慮地所起分別。應知亦爾。於此復起二靜慮地三種分別。隨此所說別釋理趣。已離二定貪。未離三定貪。已離三定貪。未離四定貪。已離四定貪。皆應如理一一思擇。如說異生生在欲界。如是生在四靜慮中。及諸聖者生在五地。隨其所應亦當廣說。然有差別。謂諸聖者若退不退。皆無緣上染污分別。異地遍行皆已斷故。見道功德必無退故。由此方隅例應推究。耳聞聲等識及分別傍論已周。應辯正論。今當思擇。十八界中誰六識內幾識所識。幾常幾無常。幾根幾非根。頌曰。

五外二所識　　常法界無為　法一分是根　　並內界十二

論曰。十八界中色等五界。如其次第眼等五識各一所識。又總皆是意識所識。如是五界。各六識中二識所識。

【現代漢語翻譯】現代漢語譯本：在此基礎上，再次對初禪（初定）生起分別。如果是有退失可能的（退法者），則有兩種情況，即排除染污（煩惱）。如果是沒有退失可能的（不退法者），則只有善（法）。在此基礎上，再次對二禪（二靜慮地）生起兩種分別，即排除染污。因為在二禪中，用眼睛看到初禪的色法時，這個色法僅僅是被無覆無記的眼識所識別。在此基礎上，再次對欲界生起分別。如果是有退失可能的，則有兩種情況，即排除無覆無記。如果是沒有退失可能的，則只有善。在此基礎上，再次對初禪生起分別。如果是有退失可能的，則有三種情況。如果是沒有退失可能的，則只有善。在此基礎上，再次對三禪（三靜慮地）生起兩種分別，即排除染污。因為在二禪中，用眼睛看到二禪的色法時，這個色法僅僅是被無覆無記的眼識所識別。在此基礎上，再次對欲界生起分別。如果是有退失可能的，則有兩種情況，即排除無覆無記。如果是沒有退失可能的，則只有善。初禪所生起的分別，應當知道也是這樣。在此基礎上，再次對二禪生起三種分別。根據以上所說的，分別解釋其中的道理。已經離開了二禪的貪慾，但還沒有離開三禪的貪慾；已經離開了三禪的貪慾，但還沒有離開四禪的貪慾；已經離開了四禪的貪慾。都應當如理如實地一一思考抉擇。正如所說，異生（凡夫）生在欲界，同樣，生在四禪天中，以及各位聖者生在五地（五種不同的境界），都應當根據他們各自的情況廣泛地說明。然而，這裡存在差別。即各位聖者，無論是退失還是不退失，都不會緣于上界的染污而生起分別，因為他們已經斷除了異地的遍行煩惱。見道的功德必定不會退失。由此，應當按照這個思路來推究。耳朵聽到聲音等等的識和分別的旁論已經結束，現在應當辨析正論。現在應當思考，十八界中，哪些是被六識中的哪幾個識所識別的？哪些是常（恒常不變）的？哪些是無常（變化不定）的？哪些是根（感覺器官）？哪些不是根？頌文說：『五外二所識，常法界無為，法一分是根，並內界十二。』論述說：在十八界中，色界等五界，按照順序，分別是被眼識等五識各自所識別的。而且，總體上都是被意識所識別的。像這樣，這五界，各自是被六識中的兩種識所識別的。

【English Translation】 English version: Here, again, arises initial determination and differentiation regarding the first Dhyana (first meditative absorption). If one is subject to regression (a 'retreating' person), there are two possibilities: the elimination of defilement. If one is not subject to regression (a 'non-retreating' person), there is only goodness (wholesome qualities). Here, again, arises a twofold differentiation regarding the two Dhyana realms (second meditative absorption), namely, the elimination of defilement. Because in the second Dhyana, when one sees the form of the first Dhyana with the eye, this form is only cognized by the non-afflicted, indeterminate eye consciousness. Here, again, arises a differentiation regarding the desire realm. If one is subject to regression, there are two possibilities: the elimination of the non-afflicted. If one is not subject to regression, there is only goodness. Here, again, arises a differentiation regarding the first Dhyana. If one is subject to regression, there are three possibilities. If one is not subject to regression, there is only goodness. Here, again, arises a twofold differentiation regarding the third Dhyana realm (third meditative absorption), namely, the elimination of defilement. Because in the second Dhyana, when one sees the form of the second Dhyana with the eye, this form is only cognized by the non-afflicted, indeterminate eye consciousness. Here, again, arises a differentiation regarding the desire realm. If one is subject to regression, there are two possibilities: the elimination of the non-afflicted. If one is not subject to regression, there is only goodness. The differentiations arising from the first Dhyana realm should be understood similarly. Here, again, arises a threefold differentiation regarding the second Dhyana realm. According to what has been said above, explain the underlying principles separately. One has already abandoned the desire for the second Dhyana, but has not yet abandoned the desire for the third Dhyana; one has already abandoned the desire for the third Dhyana, but has not yet abandoned the desire for the fourth Dhyana; one has already abandoned the desire for the fourth Dhyana. All of these should be considered and discerned individually and appropriately. Just as it is said that ordinary beings (異生, yisheng) are born in the desire realm, so too, those born in the four Dhyana heavens, and the various noble ones (聖者, shengzhe) born in the five realms (五地, wudi, five different states of existence), should be extensively explained according to their respective situations. However, there is a difference here. Namely, the noble ones, whether they regress or do not regress, will not generate differentiations based on defilement from higher realms, because they have already severed the pervasive afflictions of other realms. The merits of the path of seeing (見道, jiandao) will certainly not regress. Therefore, one should investigate according to this line of reasoning. The digression on the consciousness and differentiations of hearing sounds, etc., has concluded. Now, the main topic should be discussed. Now, it should be considered: among the eighteen realms, which are cognized by which of the six consciousnesses? Which are permanent (常, chang)? Which are impermanent (無常, wuchang)? Which are sense faculties (根, gen)? Which are not sense faculties? The verse says: 'The five external realms are cognized by two consciousnesses; the permanent is the Dharma realm, the unconditioned; a portion of the Dharma realm is a sense faculty, along with the twelve internal realms.' The treatise states: Among the eighteen realms, the five realms of form, etc. (色界, sejie), in order, are each cognized by one of the five consciousnesses, namely, eye consciousness, etc. And, overall, they are all cognized by the mind consciousness. In this way, these five realms are each cognized by two of the six consciousnesses.

由此準知餘十三界一切唯是意識所識。非五識身所緣境故。十八界中無有一界全是常者。唯法一分無為是常。義準無常法余余界。十八界中法界一分並內十二。是根非余。謂五受根。信等五根及命根全三無漏根。各一分是法界所攝。眼等五根如自名攝。女根男根即是身界一分所攝。如后當辯。意根通是七心界攝。后三一分意意識攝。義準所餘色等五界法界一分。皆體非根。二十二根如契經說。所謂眼根耳根鼻根舌根身根意根女根男根命根樂根苦根喜根憂根舍根信根勤根念根定根慧根未知當知根已知根具知根。契經建立六處次第。故身根后即說意根。對法諸師依義次第。于命根後方說意根。無緣有緣次第說故。諸門分別易顯了故。

說一切有部顯宗論卷第四大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第五

尊者眾賢造

三藏法師玄奘奉　詔譯

辯差別品第三之一

如是因界已列諸根。今於此中應更思擇。世尊何故別說根名。在內界全及法一分。以增上義別說為根。彼彼事中得增上故。雖增上義諸法皆有。而極增上方立根名。誰望于誰為極增上。頌曰。

五根於四事　　四根於二種　五八染凈中　　各別為增上

論曰。非一

【現代漢語翻譯】現代漢語譯本：由此可以知道，其餘的十三界（指眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、意界、法界和識界）一切都是意識所認識的。因為它們不是前五識（眼識、耳識、鼻識、舌識、身識）所能緣取的境界。十八界（指眼界、耳界、鼻界、舌界、身界、色界、聲界、香界、味界、觸界、意界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界）中沒有一個界是完全恒常的。只有法界中的一部分，即無為法，是恒常的。根據這個道理，其餘的界都是無常的。十八界中，法界的一部分以及內在的十二界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界）是根，其餘的不是根。五受根（樂根、苦根、喜根、憂根、舍根），信等五根（信根、精進根、念根、定根、慧根）以及命根，還有三種無漏根（未知當知根、已知根、具知根）的各一部分，都屬於法界所包含的。眼根等五根按照它們各自的名稱歸類。女根和男根是身界的一部分，這將在後面詳細說明。意根貫通於七心界（眼識界、耳識界、鼻識界、舌識界、身識界、意識界、末那識界）所包含的範圍。后三種根（未知當知根、已知根、具知根）的一部分屬於意意識所包含的範圍。根據這個道理，其餘的色界等五界以及法界的一部分，其體性都不是根。二十二根如契經（佛經）所說，即眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、樂根、苦根、喜根、憂根、舍根、信根、勤根、念根、定根、慧根、未知當知根、已知根、具知根。契經建立了六處（眼處、耳處、鼻處、舌處、身處、意處）的次第，因此在身根之後就說了意根。對法（阿毗達磨）的諸位論師根據義理的次第，在命根之後才說意根，因為這是按照無緣和有緣的次第來說的，這樣各種門類的分別就容易顯現了。《說一切有部顯宗論》卷第四大正藏第29冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第五

尊者眾賢造

三藏法師玄奘奉詔譯

辯差別品第三之一

像這樣在因界之後已經列舉了諸根，現在應該進一步思考。世尊為什麼特別說根這個名稱？在內在的界（眼界、耳界、鼻界、舌界、身界、意界）全部以及法界的一部分中，因為有增上的意義，所以特別稱為根。因為在各種事物中能夠得到增上的作用。雖然增上的意義在各種法中都有，但是隻有極度增上的才被立為根的名稱。相對於誰來說才是極度增上呢？頌文說：五根對於四事，四根對於二種，五八在染凈中，各自為增上。論曰：不是單一的。

【English Translation】 English version: From this, it is known that all the remaining thirteen realms (referring to the eye realm, ear realm, nose realm, tongue realm, body realm, form realm, sound realm, smell realm, taste realm, touch realm, mind realm, dharma realm, and consciousness realm) are cognized only by consciousness. This is because they are not the objects cognized by the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness). Among the eighteen realms (referring to the eye realm, ear realm, nose realm, tongue realm, body realm, form realm, sound realm, smell realm, taste realm, touch realm, mind realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, and mind consciousness realm), there is not a single realm that is entirely permanent. Only a portion of the dharma realm, namely unconditioned dharmas, is permanent. According to this principle, the remaining realms are impermanent. Among the eighteen realms, a portion of the dharma realm, along with the twelve internal realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm), are roots, while the rest are not. The five feeling-roots (pleasure root, pain root, joy root, sorrow root, indifference root), the five faculties of faith and so on (faith faculty, effort faculty, mindfulness faculty, concentration faculty, wisdom faculty), and the life faculty, as well as a portion of each of the three non-outflow roots (the root of 'I will know what is not yet known', the root of knowledge, the root of complete knowledge), are all included within the dharma realm. The five sense-roots such as the eye-root are categorized according to their respective names. The female and male roots are part of the body realm, as will be explained in detail later. The mind-root pervades the scope encompassed by the seven consciousness realms (eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm, manas consciousness realm). A portion of the latter three roots (the root of 'I will know what is not yet known', the root of knowledge, the root of complete knowledge) belongs to the scope encompassed by mind-consciousness. According to this principle, the remaining five realms such as the form realm, as well as a portion of the dharma realm, are not roots in their essence. The twenty-two roots, as stated in the sutras (Buddhist scriptures), are the eye-root, ear-root, nose-root, tongue-root, body-root, mind-root, female-root, male-root, life-root, pleasure-root, pain-root, joy-root, sorrow-root, indifference-root, faith-root, diligence-root, mindfulness-root, concentration-root, wisdom-root, the root of 'I will know what is not yet known', the root of knowledge, and the root of complete knowledge. The sutras established the order of the six sense bases (eye base, ear base, nose base, tongue base, body base, mind base), therefore the mind-root is mentioned after the body-root. The masters of Abhidharma (systematic Buddhist philosophy) mentioned the mind-root after the life-root according to the order of meaning, because this is according to the order of non-object and object, so the distinctions of various categories are easily revealed. Treatise on the Manifestation of the Doctrine of the Sarvastivada School, Volume 4 Taisho Tripitaka, Volume 29, No. 1563, Abhidharma-kosa-sastra-vyakhya

Abhidharma-kosa-sastra-vyakhya, Volume 5

Composed by Venerable Samghabhadra

Translated under Imperial Order by Tripitaka Master Xuanzang

Chapter 3.1: Distinguishing Differences

Having listed the roots after the causal realms, we should now further consider this. Why did the World Honored One (世尊) specifically mention the name 'root'? Within all of the internal realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm) and a portion of the dharma realm, it is specifically called 'root' because of the meaning of 'superiority'. Because it can attain a superior function in various matters. Although the meaning of 'superiority' exists in all dharmas, only that which is extremely superior is established as the name 'root'. In relation to whom is it extremely superior? The verse says: The five roots are superior in relation to four things, the four roots are superior in relation to two kinds, the five and eight are superior in relation to defilement and purity, each separately. The treatise says: It is not singular.

切根總於一事為極增上。眼等五根各於四事有增上用。一莊嚴身。二導養身。三生識等。四不共事。莊嚴身者。謂五根中隨闕一根身醜陋故。導養身者。謂因見聞避險難故。及於段食能受用故。香味觸三皆成段食。如有頌曰。

譬如明眼人　　能避現險難　世有聰明者　　能離當苦惡　多聞能知法　　多聞能離罪　多聞舍無義　　多聞得涅槃

身由食住　　命托食存　　食已令心　適悅安泰

生識等者。謂發五識及相應法。隨所依根有明昧故。不共事者。謂取自境見聞嗅嘗。覺別境故。有說。眼耳于能守護生身法身。如其次第有增上用。前二伽他即為此證。有說。眼耳俱能守護生法二身。親近善士聽聞正法。眼耳各為一增上故。女男命意各於二事有增上用。且女男根二增上者。一有情異。二分別異。有情異者。劫初有情形類皆等。二根生已便有女男形類差別。分別異者。進止言音乳房髻等安布差別。有說。勇怯有差別故。名有情異。衣服莊嚴有差別故。名分別異。有說。此于染凈二品有增上力。故言於二受不律儀。起無間業斷善根故。名于染品有增上力。能受律儀入道得果及離欲故。名于凈品有增上力。半擇迦等無如是事。命根於二有增上者。謂由命故施設諸根及根差別。由此有彼有此無彼無

【現代漢語翻譯】現代漢語譯本切根（一切諸根）總的來說，對於一件事有最殊勝的作用。眼根等五根各自對於四件事有殊勝的作用：第一是莊嚴身體，第二是引導養護身體，第三是產生意識等等，第四是不共之事業。莊嚴身體是指，五根中缺少任何一根，身體就會醜陋。引導養護身體是指，因為能見能聞，所以能避開危險和災難；並且對於段食（指可以分段食用的食物）能夠受用。香、味、觸三種感覺都可以成為段食。如有頌說：『譬如明眼人，能避現險難；世有聰明者，能離當苦惡；多聞能知法，多聞能離罪；多聞舍無義，多聞得涅槃。』『身體依靠食物而存在，生命依託食物而存活，食用食物后能使內心舒適、喜悅、安泰。』產生意識等，是指能夠生髮五識以及相應的法，因為所依賴的根有明瞭和昏昧的差別。不共之事業，是指能夠各自獲取自己的境界，比如見、聞、嗅、嘗，覺知不同的境界。有人說，眼根和耳根對於守護眾生的色身和法身，依次有殊勝的作用。前面的兩個偈頌就是為此作證。也有人說，眼根和耳根都能守護色身和法身，親近善知識，聽聞正法，眼根和耳根各自有一種殊勝的作用。女根、男根、命根、意根各自對於兩件事有殊勝的作用。首先說女根和男根的兩種殊勝作用：第一是有情類別的不同，第二是分別的不同。有情類別的不同是指，劫初的時候，有情的形體和類別都是一樣的，男女二根產生以後，才有了男女形體的差別。分別的不同是指，在進退、言語、髮髻等等的安排上有所差別。有人說，因為勇敢和怯懦有差別，所以叫做有情類別的不同；因為衣服和莊嚴有差別，所以叫做分別的不同。有人說，男女根對於染污和清凈兩種品類有殊勝的力量。所以說，對於二受不律儀（指不能守護戒律的行為），生起無間業（指極重的惡業），斷絕善根，這叫做對於染污品類有殊勝的力量；能夠受持戒律，進入聖道，獲得果位，以及遠離慾望，這叫做對於清凈品類有殊勝的力量。而半擇迦（指沒有性別能力的人）等沒有這樣的能力。命根對於兩件事有殊勝的作用，就是因為有命根，才能施設諸根以及諸根的差別；因為有這個，所以有那個；沒有這個，就沒有那個。

【English Translation】 English version The root-faculties (切根) in general have the most excellent function for one thing. The five faculties such as the eye-faculty each have an excellent function for four things: first, adorning the body; second, guiding and nourishing the body; third, generating consciousness, etc.; and fourth, non-common affairs. Adorning the body means that if any one of the five faculties is missing, the body will be ugly. Guiding and nourishing the body means that because one can see and hear, one can avoid dangers and disasters; and one can enjoy coarse food (段食, food that can be eaten in portions). The three sensations of smell, taste, and touch can all become coarse food. As a verse says: 'Like a person with clear eyes, able to avoid present dangers; the wise in the world can avoid future suffering and evil; much learning can know the Dharma, much learning can avoid sin; much learning abandons meaninglessness, much learning attains Nirvana.' 'The body dwells by food, life relies on food to exist, eating food makes the mind comfortable, joyful, and peaceful.' Generating consciousness, etc., means that it can generate the five consciousnesses and corresponding dharmas, because the root on which it depends has differences in clarity and obscurity. Non-common affairs means that each can obtain its own realm, such as seeing, hearing, smelling, tasting, and perceiving different realms. Some say that the eye-faculty and ear-faculty have excellent functions in protecting the physical body (生身) and Dharma body (法身) of sentient beings, in that order. The previous two verses are proof of this. Others say that both the eye-faculty and ear-faculty can protect the physical body and Dharma body, approaching good teachers and listening to the correct Dharma. The eye-faculty and ear-faculty each have one excellent function. The female-faculty, male-faculty, life-faculty, and mind-faculty each have excellent functions for two things. First, let's talk about the two excellent functions of the female and male faculties: first, the difference in sentient being types; second, the difference in distinctions. The difference in sentient being types means that at the beginning of the kalpa, the forms and types of sentient beings were all the same. After the male and female faculties arose, there was a difference in the forms of males and females. The difference in distinctions refers to the differences in arrangement of advancing and retreating, speech, hair buns, etc. Some say that because there is a difference in courage and cowardice, it is called the difference in sentient being types; because there is a difference in clothing and adornment, it is called the difference in distinctions. Some say that the male and female faculties have excellent power over the two categories of defilement and purity. Therefore, it is said that with regard to non-restraint (不律儀, behavior that cannot guard the precepts), arising uninterrupted karma (無間業, extremely heavy evil karma), and severing good roots, this is called having excellent power over the category of defilement; being able to uphold precepts, enter the holy path, attain fruition, and be free from desires, this is called having excellent power over the category of purity. But those who are eunuchs (半擇迦, people without sexual ability) do not have such abilities. The life-faculty has excellent functions for two things, that is, because there is a life-faculty, the faculties and the differences of the faculties can be established; because there is this, there is that; without this, there is not that.

故。或於眾同分能續及能持。于無色界要有命根。方有所生處決定故。彼起自地善染污心。或起余心。非命終故。意根於二有增上者。謂能續後有。及自在隨行。能續後有者。如世尊告阿難陀言。識若不入母胎中者。精血得成羯羅藍不。不也世尊。乃至廣說。自在隨行者。如契經言。

心能導世間　　心能遍攝受　如是心一法　　皆自在隨行

有說。意根于染凈品有增上力。故言於二如契經言。心雜染故有情雜染。心清凈故有情清凈。樂等五受信等八根于染凈中有增上力。謂樂等五于染增上貪等隨眠所依事故。有說。此于染凈二品俱有增上。說為耽嗜。出離依故。樂故心定。苦為信依。六依出離喜及憂舍。契經說故。信等八根于凈增上。如契經說。我聖弟子。具信墻塹。具勤勢力。具念防衛。心定解脫。慧為刀劍。乃至廣說。此中即攝后三根故。彼于凈品定有增上。若增上故立為根者。于愛見品諸煩惱中。受想二法有增上用。想應如受亦立為根。又諸煩惱于能損壞善品等中。有增上用。應成根體。又最勝故。建立諸根。一切法中涅槃最勝。何緣不立涅槃為根。又迦比羅語具手足及大便處亦立為根。于語執行及能棄捨。有增上故。如是等事不應立根。由所許根有如是相。頌曰。

心所依此別　　此住此

【現代漢語翻譯】現代漢語譯本：因此，或者在眾生的共同體中，意根能夠延續和保持（生命）。在沒有命根（jīnmìnggēn，生命力的根本）的情況下，就沒有確定的投生之處。這是因為意根生起自地的善心或染污心，或者生起其他的（各種）心，但因為不是命終的時刻。意根在兩種情況下有增上的作用：能夠延續後有，以及自在地隨行。能夠延續後有，就像世尊告訴阿難陀（Ānánduó，佛陀的十大弟子之一）所說：『如果識不進入母親的子宮中，精血能夠形成羯羅藍（karalán，胚胎的最初形態）嗎？』『不能，世尊。』乃至廣說。自在隨行，就像契經（qìjīng，佛經）所說：『心能引導世間，心能普遍攝受，如此心一法，皆自在隨行。』有人說，意根對於染污和清凈的品類有增上的力量，所以說『於二』。就像契經所說：『心雜染，所以有情雜染；心清凈，所以有情清凈。』樂等五受（lè děng wǔ shòu，五種感受：樂、苦、喜、憂、舍），信等八根（xìn děng bā gēn，八種根：信、精進、念、定、慧、未知當知根、已知根、具知根）在染污和清凈中有增上的力量。樂等五受對於染污有增上的力量，因為是貪等隨眠（tān děng suímián，貪等煩惱的潛在形式）所依止的緣故。有人說，這些（樂等五受）對於染污和清凈兩種品類都有增上的力量，被稱為耽嗜（dānshì，沉溺），是出離的所依。因為樂的緣故心能安定，苦是信的所依，六依（liù yī，六種所依）是出離的喜、憂、舍。契經是這樣說的。信等八根對於清凈有增上的力量，就像契經所說：『我的聖弟子，具有信的墻塹，具有勤的勢力，具有唸的防衛，心定而解脫，慧為刀劍。』乃至廣說。這裡面就包含了後面的三種根。他們對於清凈的品類必定有增上的力量。如果因為增上的緣故就立為根，那麼在愛見品（ài jiàn pǐn，愛和見的品類）的各種煩惱中，受和想這兩種法有增上的作用，想應該像受一樣也被立為根。而且各種煩惱對於能夠損壞善品等（néng sǔnhuài shàn pǐn děng，能夠損壞善法的品類）有增上的作用，應該成為根的體性。而且因為最殊勝的緣故，建立各種根。一切法中涅槃（nièpán，佛教術語，指解脫）最殊勝，為什麼不立涅槃為根？而且迦比羅（Jiā bǐ luó，古印度數論派的創始人）的語言中，手足以及大便之處也被立為根，因為對於語言的執行以及能夠棄捨有增上的緣故。像這些事情不應該被立為根，因為所允許的根有這樣的相狀。頌曰：『心所依此別，此住此』

【English Translation】 English version: Therefore, either in the community of beings, the Manas-root (意根, yìgēn) is able to continue and maintain (life). Without the life-faculty (命根, mìnggēn), there is no determined place of rebirth. This is because the Manas-root arises from its own ground of wholesome or defiled mind, or arises from other (various) minds, but because it is not the moment of death. The Manas-root has an increasing effect in two situations: being able to continue the subsequent existence, and freely accompanying. Being able to continue the subsequent existence is like what the World-Honored One told Ānánda (阿難陀, Ānánduó, one of the Buddha's ten great disciples): 'If consciousness does not enter the mother's womb, can semen and blood form a Kalala (羯羅藍, karalán, the initial form of the embryo)?' 'No, World-Honored One.' And so on, extensively speaking. Freely accompanying is like what the Sutra (契經, qìjīng) says: 'The mind can guide the world, the mind can universally embrace, thus the mind, as a single dharma, freely accompanies.' Some say that the Manas-root has an increasing power over the categories of defilement and purity, so it is said 'in two'. Just as the Sutra says: 'The mind is defiled, therefore beings are defiled; the mind is pure, therefore beings are pure.' The five feelings such as pleasure (樂等五受, lè děng wǔ shòu, the five feelings: pleasure, pain, joy, sorrow, equanimity), and the eight faculties such as faith (信等八根, xìn děng bā gēn, the eight faculties: faith, diligence, mindfulness, concentration, wisdom, the faculty of 'I shall know what I do not yet know', the faculty of knowledge, the faculty of complete knowledge) have an increasing power in defilement and purity. The five feelings such as pleasure have an increasing power over defilement because they are the basis upon which latent tendencies such as greed (貪等隨眠, tān děng suímián, the latent forms of afflictions such as greed) rely. Some say that these (five feelings such as pleasure) have an increasing power over both categories of defilement and purity, and are called addiction (耽嗜, dānshì), which is the basis of liberation. Because of pleasure, the mind can be stable; pain is the basis of faith; the six bases (六依, liù yī, the six bases) are the joy, sorrow, and equanimity of liberation. This is what the Sutra says. The eight faculties such as faith have an increasing power over purity, just as the Sutra says: 'My holy disciples have the ramparts of faith, the power of diligence, the defense of mindfulness, the concentration of mind and liberation, and wisdom as a sword.' And so on, extensively speaking. This includes the last three faculties. They certainly have an increasing power over the category of purity. If, because of the increasing power, it is established as a root, then in the various afflictions of the categories of love and view (愛見品, ài jiàn pǐn, the categories of love and views), the two dharmas of feeling and thought have an increasing effect, and thought should also be established as a root like feeling. Moreover, the various afflictions have an increasing effect on being able to damage wholesome qualities, etc. (能損壞善品等, néng sǔnhuài shàn pǐn děng, the categories of being able to damage wholesome qualities), and should become the nature of the root. Moreover, because of the most excellent reason, various roots are established. Among all dharmas, Nirvana (涅槃, nièpán, Buddhist term, referring to liberation) is the most excellent, why not establish Nirvana as a root? Moreover, in the language of Kapila (迦比羅, Jiā bǐ luó, the founder of the Samkhya school in ancient India), the hands, feet, and the place of defecation are also established as roots, because there is an increasing effect on the execution of language and the ability to discard. These things should not be established as roots, because the permitted roots have such characteristics. The verse says: 'The mind relies on this difference, this dwells this.'

雜染　此資糧此凈　　由此量立根

論曰。心所依者。眼等六根。此內六處是有情本。此相差別由男女根。復由命根此一期住。此成雜染。由五受根此凈資糧由信等五此成清凈。由后三根。由此立根事皆究竟。不應更立想等為根。諸煩惱中愛過最重。故唯立受與彼為根。愛過重者。以契經說。愛與六處為生因故。又想非見煩惱生因。余因發生顛倒見已。妄分別想持令相續。離正對治不可斷壞。故說此想與彼為因。受為愛因。俱通二種。受為過重。煩惱因故。通二因故獨立為根。有餘師言。想為余法。所映奪故不立為根。謂諸善想正慧映奪。諸染污想顛倒映奪。非增上故不立為根。又諸煩惱亦非增上。受于其中成增上故。唯受于彼可立為根。或損善品壞樂果事。下劣鄙穢如何立根。根是世間增上法故。又于諸法涅槃雖勝。滅諸根故不立為根。如破諸瓶。破非瓶體。又語具等亦不名根。不定雜亂太過失故。不定失者。何等語具立為語根。能發言音名為語具。此即是舌。若爾則應尋伺等法。及能引起語業諸風亦立為根。能發語故。謂尋伺等依唇齒腭咽喉等緣發起言音。非但依舌無異因故。又尋伺等於發言音是勝因故。又諸手腋管絃息等。皆能為因發言音故。不應唯立舌為語根。若謂了色亦由言故。不應獨立眼為根者

【現代漢語翻譯】現代漢語譯本

雜染

『此資糧此凈，由此量立根。』

論曰：心所依賴的是眼等六根（眼、耳、鼻、舌、身、意六種感覺器官）。這內在的六處（眼處、耳處、鼻處、舌處、身處、意處）是有情眾生的根本。這些處所的差別在於男女根（男女的生理特徵）。又由命根（維持生命的根源）維持這一期的生命。這些構成了雜染。由五受根（苦、樂、喜、憂、舍五種感受）構成清凈的資糧，由信等五根（信、精進、念、定、慧五種能力）構成清凈。由后三根（未知當知根、已知根、無知根）建立根基，一切事情都得到究竟。不應該再建立想等為根。在各種煩惱中，愛是最嚴重的。所以只建立受與愛作為根。愛之所以嚴重，是因為契經上說，愛與六處是產生的原因。而且想不是見煩惱產生的原因。其他的因產生顛倒見后，虛妄分別想持續不斷。離開正確的對治方法就無法斷除。所以說想是見煩惱的原因。受是愛的原因，兩者都包含兩種情況。受是過患嚴重的煩惱之因，包含兩種原因，所以獨立作為根。有其他老師說，想容易被其他法所影響，所以不建立為根。善想會被正慧影響，染污想會被顛倒影響。不是最主要的，所以不建立為根。各種煩惱也不是最主要的，受在其中成為最主要的。只有受可以被立為根。或者損害善品，破壞快樂的結果，下劣鄙陋，怎麼能立為根呢？根是世間最主要的事物。而且對於各種法來說，涅槃雖然殊勝，但因為它滅除了所有的根，所以不立為根。就像打破瓶子，打破的不是瓶子的本體。而且語具等也不能稱為根，因為它們不穩定、雜亂，有過多的缺失。不穩定的缺失是指，什麼語具可以被立為語根呢？能發出聲音的叫做語具，這就是舌頭。如果這樣，那麼尋伺等法，以及能夠引起語業的風也應該被立為根，因為它們能發出聲音。尋伺等依靠唇齒、上顎、咽喉等條件發出聲音，不僅僅依靠舌頭，還有其他原因。而且尋伺等對於發出聲音來說是更重要的原因。而且手、腋窩、管絃樂器的聲音等，都能成為發出聲音的原因。不應該隻立舌頭為語根。如果說認識顏色也是因為語言，那麼就不應該隻立眼睛為根。

【English Translation】 English version

Taints

『This is the resource, this is the purity; by this measure, the root is established.』

Treatise says: What the mind relies on are the six roots such as the eye (the six sense organs: eye, ear, nose, tongue, body, and mind). These inner six places (eye-base, ear-base, nose-base, tongue-base, body-base, mind-base) are the foundation of sentient beings. The differences in these places lie in the male and female roots (physiological characteristics of male and female). Furthermore, the life-root (source of maintaining life) sustains this period of life. These constitute taints. The five feeling-roots (five kinds of feelings: suffering, pleasure, joy, sorrow, equanimity) constitute the resources for purity, and the five roots of faith and so on (faith, vigor, mindfulness, concentration, wisdom) constitute purity. The latter three roots (the root of the unknown to be known, the root of knowledge, the root of no-knowledge) establish the foundation, and all matters are ultimately resolved. One should not establish thought and so on as roots. Among all afflictions, love is the most severe. Therefore, only feeling and love are established as roots. The reason why love is severe is because the sutras say that love and the six places are the cause of arising. Moreover, thought is not the cause of arising of afflictions of view. After other causes produce inverted views, false discriminating thought continues uninterruptedly. Without the correct antidote, it cannot be severed. Therefore, it is said that thought is the cause of afflictions of view. Feeling is the cause of love, and both include two situations. Feeling is the cause of severe faults and afflictions, including two causes, so it is independently established as a root. Some other teachers say that thought is easily influenced by other dharmas, so it is not established as a root. Good thought is influenced by right wisdom, and defiled thought is influenced by inverted views. It is not the most important, so it is not established as a root. Various afflictions are also not the most important; feeling becomes the most important among them. Only feeling can be established as a root. Or it harms good qualities, destroys the results of happiness, is inferior and base; how can it be established as a root? A root is the most important thing in the world. Moreover, for all dharmas, although Nirvana is supreme, it is not established as a root because it extinguishes all roots. It is like breaking a bottle; what is broken is not the essence of the bottle. Furthermore, speech instruments and so on cannot be called roots because they are unstable, chaotic, and have too many deficiencies. The unstable deficiency refers to what speech instrument can be established as a speech root? What can produce sound is called a speech instrument, and this is the tongue. If so, then investigation and analysis, and the winds that can cause verbal karma should also be established as roots because they can produce sound. Investigation and analysis rely on the lips, teeth, palate, throat, and other conditions to produce sound, not only relying on the tongue, but also other causes. Moreover, investigation and analysis are more important causes for producing sound. Furthermore, the sounds of hands, armpits, stringed instruments, and breath can all become causes of producing sound. One should not only establish the tongue as a speech root. If it is said that recognizing color is also because of language, then one should not only establish the eye as a root.

。理必不然。諸生盲人雖聞說色。不了青等差別相故。手于執取不應名根。口等亦能執取物故。足於行動不應名根。蛇魚等類不由於足有行動故。出大便處於能棄捨不應名根。口等亦能有棄捨故。雜亂失者。彼所立根應成雜亂。口能執取及棄捨故。手足俱有執行用故。有如是等雜亂過失太過失者。彼所立根應無限量。若舌根異語根異者。應許鼻根與息根異。如舌能語鼻通息故。若此于彼少有作用即立為根。是則咽喉齒唇肚等。于諸吞嚼攝持等事。有增上故應立為根。或一切因於生自果。皆增上故應並立根。故迦比羅如童子戲。不應許彼語具等根。已說根義及建立因。當說諸根一一自體。此中眼等乃至男根。前此品中已辯其相。謂彼識依五種凈色名眼等根。女男二根從身一分差別而立。命根體是不相應故。不相應中至時當辯。信等體是心所法故。心所法中至時當辯樂等五受三無漏根更無辯處。故今應釋。頌曰。

身不悅名苦　　即此悅名樂　及三定心悅　　余處此名喜　心不悅名憂　　中舍二無別　見修無學道　　依九立三根

論曰。身謂身受。依色根故。即五識相應受。言不悅者。是損惱義。於五識俱領觸受內。能損惱者名為苦根。所言悅者是攝益義。即五識俱領觸受內。能攝益者名為樂根。初靜慮

【現代漢語翻譯】現代漢語譯本：理應不是這樣。諸位天生的盲人即使聽聞描述顏色，也不能瞭解青色等各種顏色的差別相狀。因此，手所進行的執取不應被稱為『根』（Indriya，感官），因為口等也能執取事物。足所進行的行動不應被稱為『根』，因為蛇、魚等動物並非由於有足才能行動。排泄大便的處所能進行棄捨，不應被稱為『根』，因為口等也能進行棄捨。如果混淆錯亂，那麼他們所建立的『根』就應該變得雜亂。因為口能執取和棄捨，手和足都具有執行的作用。有像這樣等等的雜亂過失和太過失。他們所建立的『根』應該沒有**。如果舌根和語根不同，就應該承認鼻根和息根不同，就像舌能說話，鼻能通氣一樣。如果因為某事物對另一事物稍有作用就將其立為『根』，那麼咽喉、牙齒、嘴唇、肚子等，對於吞嚥、咀嚼、攝取、保持等事情，有增強的作用，也應該被立為『根』。或者一切因對於產生自己的果，都有增強的作用，都應該一併被立為『根』。所以迦比羅（Kapila，數論的創始人）就像小孩子玩遊戲一樣，不應該認可他們的語具等『根』。已經說了『根』的意義和建立的原因，接下來應當說諸『根』一一的自體。這裡面，眼等乃至男根，在此品的前面已經辨析過它們的相狀，即那些作為識的所依的五種清凈色，被稱為眼等『根』。女根和男根是從身體的一部分差別而建立的。命根的體是不相應行法，在不相應行法中到時會辨析。信等（Śrāddhā，信仰）的體是心所法，在心所法中到時會辨析。樂等五受和三無漏根沒有其他需要辨析的地方，所以現在應該解釋。頌文說：『身體不悅適，名為苦（duhkha，痛苦）；即此悅適，名為樂（sukha，快樂）；以及三禪定中的心悅適，在其他地方這被稱為喜（prīti，喜悅）；心不悅適，名為憂（daumanasya，憂愁）；中舍（upekṣā，舍）二者沒有差別。見道（darśana-mārga，見道）、修道（bhāvanā-mārga，修道）、無學道（aśaikṣa-mārga，無學道），依靠九種情況建立三種根。』論述說：身體是指身受，因為它依賴於色根。這裡指的是與五識相應的感受。所說的不悅適，是損惱的意思。在與五識共同領受的觸受中，能夠損惱的被稱為苦根。所說的悅適，是攝益的意思。在與五識共同領受的觸受中，能夠攝益的被稱為樂根。初禪

【English Translation】 English version: It should not be so. Even if those born blind hear descriptions of colors, they cannot understand the differences in appearance between blue and other colors. Therefore, the grasping performed by the hand should not be called an 'Indriya' (faculty, sense organ), because the mouth and other organs can also grasp things. The action performed by the foot should not be called an 'Indriya', because creatures like snakes and fish do not rely on feet to move. The place for excreting feces, which can discard things, should not be called an 'Indriya', because the mouth and other organs can also discard things. If there is confusion and disorder, then the 'Indriyas' they establish should become confused, because the mouth can grasp and discard, and both hands and feet have the function of execution. There are such confusions and excessive faults. The 'Indriyas' they establish should have no **. If the tongue-faculty and the speech-faculty are different, then it should be admitted that the nose-faculty and the breath-faculty are different, just as the tongue can speak and the nose can breathe. If something is established as an 'Indriya' because it has a slight effect on something else, then the throat, teeth, lips, stomach, etc., which have an enhancing effect on swallowing, chewing, ingesting, and maintaining, should also be established as 'Indriyas'. Or, since every cause has an enhancing effect on producing its own result, all causes should be established as 'Indriyas' together. Therefore, Kapila (the founder of Samkhya), like a child playing a game, should not recognize their speech instruments and other 'Indriyas'. Having spoken of the meaning of 'Indriya' and the reasons for its establishment, we should next speak of the individual self-nature of each 'Indriya'. Here, the eye, etc., up to and including the male organ, have already had their characteristics analyzed in the previous section of this chapter, namely, those five pure colors that are the basis of consciousness are called the eye and other 'Indriyas'. The female and male organs are established from a distinction in a part of the body. The nature of the life-faculty is non-associated formations, which will be analyzed in the section on non-associated formations when the time comes. Faith (Śrāddhā), etc., are mental factors, which will be analyzed in the section on mental factors when the time comes. There is nothing else to analyze regarding the five feelings of pleasure, etc., and the three undefiled faculties, so we should now explain. The verse says: 'Bodily unpleasantness is called suffering (duhkha); this same pleasantness is called happiness (sukha); and the mental pleasantness in the three dhyanas (meditative absorptions), in other places this is called joy (prīti); mental unpleasantness is called sorrow (daumanasya); equanimity (upekṣā) and neutral feeling have no difference. The path of seeing (darśana-mārga), the path of cultivation (bhāvanā-mārga), and the path of no more learning (aśaikṣa-mārga), establish three faculties based on nine situations.' The treatise says: The body refers to bodily feeling, because it relies on the form-faculty. This refers to the feeling associated with the five consciousnesses. What is said to be unpleasant is the meaning of harm. Among the tactile feelings jointly experienced with the five consciousnesses, that which can harm is called the faculty of suffering. What is said to be pleasant is the meaning of benefit. Among the tactile feelings jointly experienced with the five consciousnesses, that which can benefit is called the faculty of happiness. The first dhyana

中三識俱樂。亦此所攝種類同故。第三靜慮意識俱受。能攝益者亦名樂根。彼地更無餘識身故。即意俱悅立為樂根。意識俱生悅受有二。在第三定說名為樂。由此地中離喜貪故。除第三定。下三地中說名喜根。有喜貪故。此二心悅攝益義同。行相何殊分為喜樂。由行相轉有差別故。若有心悅安靜行轉。名為樂根。若有心悅粗動行轉。名為喜根。或復樂根攝益力勝。喜根攝益則不如是。由此第三靜慮地樂。諸聖說為所耽著處。與意識俱能損惱受。是心不悅名曰憂根。已約身心悅不悅受。行相差別立四受根。所言中舍二無別者。中是非悅非不悅義。即不苦樂說名舍根。身心受中此定何受。應言此受通在身心。苦樂何緣各分為二。不苦不樂唯立一根。此在身心無差別故。謂心苦樂多分躁動。苦樂在身則為安住。不苦不樂在身在心。行相無差唯安住故。又心苦樂多分別生。在身不然隨境力故。阿羅漢等亦如是生。舍在身心俱無分別。處中行相任運而起。又苦樂受在身在心。于怨于親行相轉異。不苦不樂在身在心。于中庸境行相無異。是故苦樂各分為二。不苦不樂唯立一根。已釋樂等諸受根體。三無漏根今次應釋。不可一一別說其體。應就三道依九總立。意樂喜舍信等五根。此九三道中即是三無漏。謂在見道意等九法。即是未知

當知根體。未知當知行相轉故。若在修道意等九法。即是第二已知根體。為欲斷除余隨眠故。于已知境數復了知。在無學道。意等九法即是第三具知根體。知自己知。故名為知。習知成性故。或能護知故。名為具知。九根相應合成此事。故意等八亦得此名。如是根名雖二十二。而諸根體但有十七。女男二根身根攝故。三無漏根九根攝故。如是已釋根體不同。當辯諸門義類差別此二十二根中幾有漏幾無漏。頌曰。

唯無漏后三　　有色命憂苦　當知唯有漏　　通二餘九根

論曰。次前所說最後三根。體唯無漏。是無垢義。垢之與漏名異體同。七有色根色蘊攝故。名為有色。此有色根命及憂苦一向有漏。九通二者。即前所說三無漏攝。意等九根名為無漏。余意等九是名有漏。有說信等亦唯無漏。此不應理。如世尊言。我若於此信等五根。未如實知是集沒味過患出離。未能超此天人世間。乃至廣說非無漏法。應作如是次第觀察。又佛未轉正法輪時。先以佛眼遍觀世間。諸有情類有利中軟諸根差別。此廣抉擇如順正理。如是已說有漏無漏。二十二根中。幾是異熟。幾非異熟。頌曰。

命唯是異熟　　憂及后八非　色意餘四受　　一一皆通二

論曰。且無分別。此諸根中。唯一命根定是異熟。如何此命

【現代漢語翻譯】現代漢語譯本：應當瞭解諸根的體性。如果還未了解，應當通過了解它們的行相和作用來認識。如果在修道位，意等九法（意根、樂根、苦根、喜根、憂根、舍根、信根、勤根、念根）就是第二種『已知根體』，爲了斷除剩餘的隨眠煩惱，對於已經知道的境界，再次進行如理的了知。在無學道位，意等九法就是第三種『具知根體』，因為是自己知道自己知道，所以稱為『知』。由於習知已經成為一種本性，或者能夠守護這種知，所以稱為『具知』。九根相互配合共同完成這件事，所以意等八根也因此獲得了這個名稱。這樣，諸根的名稱雖然有二十二種，但是諸根的體性實際上只有十七種，因為女根和男根被包含在身根中，三種無漏根被包含在九根中。像這樣已經解釋了諸根體性的不同，下面應當辨別諸門的義類差別。這二十二根中，哪些是有漏的，哪些是無漏的？頌文說：『唯無漏后三，有色命憂苦，當知唯有漏，通二餘九根。』論述：前面所說的最後三種根（未知當知根、已知根、具知根），它們的體性唯是無漏，是無垢的含義。垢和漏，名稱不同，體性相同。七種有色根（眼根、耳根、鼻根、舌根、身根、女根、男根）屬於色蘊，所以稱為有色。這有色根、命根以及憂根，全部都是有漏的。九種通於二者（有漏和無漏）的根，就是前面所說的三種無漏根所包含的意等九根，稱為無漏。其餘的意等九根，則是有漏的。有人說，信等五根（信根、勤根、念根、定根、慧根）也唯是無漏的，這種說法不合理。正如世尊所說：『如果我對於這信等五根，未能如實地知其集、沒、味、過患、出離，就不能夠超越這天人世間。』乃至廣說，並非無漏之法。應當像這樣次第地觀察。而且，佛陀未轉正法輪時，先以佛眼遍觀世間，觀察諸有情類的利根、鈍根、軟根等諸根的差別。這些詳細的抉擇，在《順正理論》中有詳細的說明。像這樣已經說了有漏和無漏，那麼這二十二根中，哪些是異熟果，哪些不是異熟果？頌文說：『命唯是異熟，憂及后八非，色意餘四受，一一皆通二。』論述：且不作分別。這些根中，只有命根一定是異熟果。為什麼這個命根...

【English Translation】 English version: It should be understood the nature of the roots. If it is not yet understood, it should be known by understanding their characteristics and functions. If in the path of cultivation, the nine dharmas such as the mind (意根, yi gen, mind-faculty), etc. (pleasure, pain, joy, sorrow, indifference, faith, diligence, mindfulness) are the second 'known root nature', in order to eliminate the remaining latent defilements, one knows again the already known realm. In the state of no-more-learning, the nine dharmas such as the mind are the third 'fully known root nature', because one knows that one knows, it is called 'knowing'. Because habitual knowing has become a nature, or is able to protect this knowing, it is called 'fully knowing'. The nine roots cooperate to accomplish this matter, so the eight roots such as the mind also obtain this name. Thus, although the names of the roots are twenty-two, the nature of the roots is actually only seventeen, because the female and male roots are included in the body root, and the three un-outflow roots are included in the nine roots. Having explained the differences in the nature of the roots in this way, the differences in the meaning and categories of the various gates should be distinguished. Among these twenty-two roots, which are with outflows and which are without outflows? The verse says: 'Only the last three are without outflows, form, life, sorrow, it should be known that only these are with outflows, the remaining nine roots are common to both.' Treatise: The last three roots mentioned earlier (unknown to be known root, known root, fully known root), their nature is only without outflows, which is the meaning of without defilements. Defilement and outflow have different names but the same nature. The seven form roots (eye-faculty, ear-faculty, nose-faculty, tongue-faculty, body-faculty, female-faculty, male-faculty) belong to the form aggregate, so they are called form. These form roots, the life root, and the sorrow root are all with outflows. The nine roots that are common to both (with outflows and without outflows) are the nine roots such as the mind included in the three un-outflow roots mentioned earlier, which are called without outflows. The remaining nine roots such as the mind are with outflows. Some say that the five roots such as faith (faith-faculty, diligence-faculty, mindfulness-faculty, concentration-faculty, wisdom-faculty) are also only without outflows, but this statement is unreasonable. As the World Honored One said: 'If I do not truly know the accumulation, cessation, taste, fault, and escape of these five roots such as faith, I will not be able to transcend this world of gods and humans.' And so on, it is not a dharma without outflows. It should be observed in this order. Moreover, before the Buddha turned the wheel of the Dharma, he first observed the world with the Buddha's eye, observing the differences in the roots of sentient beings, such as sharp, dull, and soft roots. These detailed determinations are explained in detail in the Nyayanusara. Having said with outflows and without outflows in this way, which of these twenty-two roots are resultant and which are not resultant? The verse says: 'Life is only resultant, sorrow and the last eight are not, form, mind, and the remaining four feelings, each is common to both.' Treatise: Let's not make distinctions. Among these roots, only the life root is definitely a resultant. Why is this life root...

可無分別。定果命根非異熟故。如是命根亦是異熟。得邊際定應果苾芻。于僧眾中或別人所施思果故。諸我能感富異熟業。愿皆轉招壽異熟果。聖所說故。有說彼由邊際定力。引取前生順不定受。業所感壽令現受用。復有欲令邊際定力引前生業殘異熟果。憂根及后信等八根皆非異熟。有記性故。經說有業順憂受者。依受相應言順無過。如言有觸順樂受等。何緣定知憂非異熟。離欲貪者不隨轉故。異熟不然。故非異熟。如何定知離欲貪者。憂不隨轉。憂是無知等流果故。阿羅漢等一切無知皆已斷故。諸怨憎相彼無有故。諸阿羅漢離欲貪者。已斷欲界諸災患故。諸怨憎相亦皆無有。又彼相續多歡悅故。離欲貪者。憂不隨轉。故知憂根。越異熟法余根通二。義準已成。謂七色意根。除憂餘四受。十二一一皆通二類。七有色根若所長養。則非異熟。余皆異熟。意及四受若善染污若威儀路。及工巧處並能變化。隨其所應亦非異熟。余皆異熟。如是已說是異熟等。二十二根中幾有異熟。幾無異熟。頌曰。

憂定有異熟　　前八后三無　意余受信等　　一一皆通二

論曰。如前所說。憂根當知定有異熟。定言意顯唯有非無遮非異熟。因無記無漏故。眼等前八及最後三。此十一根定無異熟。八無記故。三無漏故。余皆通二

【現代漢語翻譯】現代漢語譯本可以沒有分別。因為定果（Dhyana-phala，禪定的果報）和命根（Jivitindriya，生命力）不是異熟果（Vipaka-phala，業報的成熟果）。如果這樣，命根也是異熟果，那麼獲得邊際定（Bhava-agra-samapatti，有頂定）的應果苾芻（Arhat-phala-prativedaka-bhiksu，證得阿羅漢果的比丘），在僧眾中或者接受別人佈施的思果（Cintana-phala，思惟的果報）時，那些我所能感受的帶來豐厚異熟的業，都應該轉而招感長壽的異熟果，因為聖者是這樣說的。有人說，他們憑藉邊際定的力量，引取前生順不定受（Aniyata-vedaniya-karma，果報不確定的業）的業所感得的壽命，使其現在受用。還有人想讓邊際定的力量引取前生業的殘餘異熟果。憂根（Duhkhaindriya，憂愁的感受）以及後面的信等八根（Sraddha-indriya，信根等八種根）都不是異熟果，因為它們是有記性（Vyākrta，可被識別的性質）。經中說有業順憂受者，依據與受相應來說順沒有過失，就像說有觸順樂受等。憑什麼確定憂不是異熟果呢？因為離開了欲貪的人不會隨之轉變。異熟果不是這樣，所以不是異熟果。如何確定離開了欲貪的人，憂不會隨之轉變呢？因為憂是無知（Avidya，愚癡）的等流果（Nisyanda-phala，同類相續的果報），阿羅漢等一切無知都已經斷除了。因為那些怨恨憎惡的相，他們都沒有。那些阿羅漢離開了欲貪的人，已經斷除了欲界的一切災患，所以那些怨恨憎惡的相也都沒有。而且他們的相續中多是歡悅，離開了欲貪的人，憂不會隨之轉變。所以知道憂根是異熟法，其餘的根通於二者，這個道理已經成立。也就是說，七種色根（Saptavarnendriya，七種顏色相關的根），除了憂以外的其餘四種受（Caturvidha-vedana，四種感受），十二種根一一都通於兩類。七種有色根如果是由所長養的，就不是異熟果，其餘的都是異熟果。意根（Manas-indriya，意識）以及四種受，如果是善的、染污的、威儀路（Iryapatha，行為舉止）以及工巧處（Silpasthana，工藝技巧）和能夠變化的，根據情況也可能不是異熟果，其餘的都是異熟果。像這樣已經說了什麼是異熟等。二十二根中，哪些是有異熟的，哪些是沒有異熟的呢？頌說：憂根和定有異熟，前八根和后三根沒有異熟，意根和其餘的受根等，每一種都通於二者。論說：如前面所說，憂根應當知道一定有異熟。『定』這個詞的意思是隻『有』，不是『無』，遮止了『非異熟』。因為憂根是無記（Avyakrta，非善非惡）和無漏（Anasrava，無煩惱）的。眼等前八根以及最後的三根，這十一種根一定沒有異熟。因為前八根是無記的，后三根是無漏的。其餘的都通於二者。

【English Translation】 English version There can be no distinction. Because Dhyana-phala (fruit of meditation) and Jivitindriya (life force) are not Vipaka-phala (mature fruit of karma). If so, if Jivitindriya is also a Vipaka-phala, then an Arhat-phala-prativedaka-bhiksu (a Bhiksu who has attained the fruit of Arhatship) who has attained Bhava-agra-samapatti (the peak of existence), when receiving Cintana-phala (fruit of thought) offered by the Sangha or others, all the karma that I can feel that brings rich Vipaka should be transformed to attract the Vipaka of longevity, because the saints say so. Some say that they use the power of Bhava-agra-samapatti to draw on the lifespan felt by the karma of Aniyata-vedaniya-karma (karma with uncertain consequences) from previous lives, so that it can be enjoyed now. Others want the power of Bhava-agra-samapatti to draw on the remaining Vipaka of karma from previous lives. Duhkhaindriya (the feeling of sorrow) and the following eight roots such as Sraddha-indriya (the root of faith) are not Vipaka-phala, because they are Vyākrta (identifiable in nature). The sutra says that there are karmas that follow the feeling of sorrow, and there is no fault in saying that they follow according to the corresponding feeling, just like saying that there is touch that follows the feeling of pleasure. How can it be determined that sorrow is not a Vipaka-phala? Because those who have left desire and greed will not change with it. Vipaka-phala is not like this, so it is not a Vipaka-phala. How can it be determined that those who have left desire and greed will not change with sorrow? Because sorrow is the Nisyanda-phala (fruit of continuous flow) of Avidya (ignorance), and all ignorance such as that of Arhats has been cut off. Because they do not have the aspects of hatred and resentment. Those Arhats who have left desire and greed have cut off all the disasters of the desire realm, so they do not have the aspects of hatred and resentment. Moreover, their continuity is mostly joyful, and those who have left desire and greed will not change with sorrow. So it is known that the root of sorrow is a Vipaka-dharma, and the rest of the roots are common to both, this principle has been established. That is to say, the Saptavarnendriya (seven color-related roots), the Caturvidha-vedana (four kinds of feelings) other than sorrow, and each of the twelve roots are common to both categories. If the seven colored roots are nurtured, they are not Vipaka-phala, and the rest are Vipaka-phala. Manas-indriya (consciousness) and the four kinds of feelings, if they are good, defiled, Iryapatha (behavior), Silpasthana (craftsmanship) and can be changed, may not be Vipaka-phala depending on the situation, and the rest are Vipaka-phala. In this way, what Vipaka, etc. has been said. Among the twenty-two roots, which are Vipaka and which are not? Sorrow and Dhyana have Vipaka, the first eight roots and the last three roots do not have Vipaka, and the mind root and the rest of the feeling roots, each is common to both. The treatise says: As mentioned earlier, it should be known that the root of sorrow definitely has Vipaka. The word 'definite' means only 'has', not 'does not have', preventing 'non-Vipaka'. Because the root of sorrow is Avyakrta (neither good nor evil) and Anasrava (without afflictions). The first eight roots such as the eye and the last three roots, these eleven roots definitely do not have Vipaka. Because the first eight roots are Avyakrta and the last three roots are Anasrava. The rest are common to both.

。義準已成。謂意根餘四受信等言等取精進等四根。此十一一皆通二類。意樂喜舍若不善善有漏有異熟。若無記無漏無異熟。苦根若善不善有異熟。若無記無異熟。信等五根。若有漏有異熟。若無漏無異熟。如是已說有異熟等。二十二根中幾善幾不善幾無記。頌曰。

唯善後八根　　憂通善不善　意余受三種　　前八唯無記

論曰。信等五根及三無漏。一向是善。憂根唯通善不善性。意及四受皆通三性。眼等八根唯是無記。如是已說善不善等。二十二根中幾欲界系幾色界系幾無色界系。頌曰。

欲色無色界　　如次除后三　兼女男憂苦　　並余色喜樂

論曰。欲界除后三無漏根。由彼三根唯不繫故。準知。欲界繫有餘十九根。色界如前除三無漏。亦除男女憂苦四根。準知。十五根亦通色界系。除男女者。色界已離淫慾法故。除此無因須受用故。有說由此身醜陋故。此說不然。陰藏隱密非醜陋故。然佛置彼在男品中。如契經說。無處無容女身為梵。有處有容男為梵者。離欲威猛似男用故。如有稱讚大梵王言。

大梵如丈夫　　所得皆已得　離欲道威猛　　故說為丈夫

除苦根者。色界中無損害事故。苦是損害。業異熟故。有說彼身極凈妙故。除憂根者。彼處無有怨憎相故。又奢摩

【現代漢語翻譯】現代漢語譯本：義準已經成立。所謂意根和其餘四根（眼、耳、鼻、舌）的受信等，是指取精進等四根。這十一根都通於兩種類別（有漏、無漏，善、不善等）。意樂、喜、舍，如果是不善或善的有漏法，則有異熟果報；如果是無記或無漏法，則沒有異熟果報。苦根如果是善或不善，則有異熟果報；如果是無記，則沒有異熟果報。信等五根，如果是有漏法，則有異熟果報；如果是無漏法，則沒有異熟果報。像這樣已經說了有異熟等。這二十二根中，哪些是善，哪些是不善，哪些是無記呢？頌文說：唯有後面的八根是善的，憂根通於善和不善，意根和其餘四種受（苦、樂、喜、舍）通於三種性質（善、不善、無記），前面的八根（眼、耳、鼻、舌、身、命、女、男）唯是無記。論述說：信等五根以及三個無漏根（未知當知根、已知根、具知根），一向是善的。憂根唯通於善和不善的性質。意根以及四種受都通於三種性質。眼等八根唯是無記。像這樣已經說了善不善等。二十二根中，哪些是欲界系，哪些是界系，哪些是無界系呢？頌文說：欲界、界、無界，按照次序，除去後面的三個無漏根，兼有女根、男根、憂根、苦根，並有其餘的色根、喜根、樂根。論述說：欲界除去後面的三個無漏根（未知當知根、已知根、具知根），因為這三個根唯是不繫之法。由此可知，欲界系的有其餘十九根。界如前面一樣，除去三個無漏根，也除去男女根、憂根、苦根這四個根。由此可知，十五根也通於界系。除去男女根的原因是，界已經遠離淫慾之法。除去這些是因為沒有原因需要受用。有人說是因為他們的身體醜陋。這種說法不對，因為陰藏是隱秘的，並非醜陋。然而佛陀將他們安置在男眾之中，如契經所說：沒有地方沒有容貌，女身可以成為梵行；有地方有容貌，男身可以成為梵行。因為離欲的威猛像男性的作用。如有稱讚大梵天王說：大梵天王像大丈夫一樣，所得的都已經得到，遠離慾望，道行威猛，所以說他是大丈夫。除去苦根的原因是，中沒有損害的事情，苦是損害，是業的異熟果報。有人說是因為他們的身體極其清凈美妙。除去憂根的原因是，那個地方沒有怨恨憎惡的現象。另外，奢摩他（止）...

【English Translation】 English version: The meaning is already established. The so-called 'mind-root' (意根) and the reception, etc., of the remaining four roots (eye, ear, nose, tongue) refer to taking the four roots such as vigor (精進). These eleven all connect to two categories (with outflows, without outflows; wholesome, unwholesome, etc.). Mental ease (意樂), joy (喜), and equanimity (舍), if they are unwholesome or wholesome with outflows, then there are different maturation results (異熟果報); if they are indeterminate (無記) or without outflows, then there are no different maturation results. The pain-root (苦根), if it is wholesome or unwholesome, then there are different maturation results; if it is indeterminate, then there are no different maturation results. The five roots of faith, etc. (信等五根), if they are with outflows, then there are different maturation results; if they are without outflows, then there are no different maturation results. Thus, it has been said about having different maturation results, etc. Among these twenty-two roots, how many are wholesome, how many are unwholesome, and how many are indeterminate? The verse says: Only the last eight roots are wholesome; sorrow (憂) is connected to both wholesome and unwholesome; the mind (意) and the remaining four feelings (suffering, joy, happiness, equanimity) are of three natures; the first eight (eye, ear, nose, tongue, body, life, female, male) are only indeterminate. The treatise says: The five roots of faith, etc., and the three without outflows (root of 'I shall know what has not yet been known', root of knowledge, root of complete knowledge) are always wholesome. The sorrow-root is only connected to wholesome and unwholesome natures. The mind-root and the four feelings are all connected to the three natures. The eight roots of eye, etc., are only indeterminate. Thus, it has been said about wholesome, unwholesome, etc. Among the twenty-two roots, how many are connected to the desire realm (欲界系), how many are connected to the form realm (界系), and how many are connected to the formless realm (無界系)? The verse says: The desire realm, the form realm, and the formless realm, in that order, exclude the last three roots without outflows, and include the female root, the male root, the sorrow root, the pain root, and the remaining form roots, the joy root, and the happiness root. The treatise says: The desire realm excludes the last three roots without outflows (root of 'I shall know what has not yet been known', root of knowledge, root of complete knowledge), because these three roots are only unbound. It is known that the desire realm has the remaining nineteen roots. The form realm, like before, excludes the three without outflows, and also excludes the male and female roots, the sorrow root, and the pain root. It is known that fifteen roots are also connected to the form realm. The reason for excluding the male and female roots is that the form realm has already departed from the law of sexual desire. Excluding these is because there is no reason to need to experience them. Some say it is because their bodies are ugly. This saying is not correct, because the hidden private parts are not ugly. However, the Buddha placed them in the male assembly, as the sutra says: There is no place, no appearance, where a female body can practice Brahma; there is a place, there is an appearance, where a male body can practice Brahma. Because the power and ferocity of being free from desire is like the function of a male. As there is praise for the Great Brahma King, saying: The Great Brahma is like a great man, all that is obtained has already been obtained, free from desire, the path is powerful and fierce, therefore he is said to be a great man. The reason for excluding the pain root is that there is no harm in the form realm, pain is harm, it is the different maturation result of karma. Some say it is because their bodies are extremely pure and wonderful. The reason for excluding the sorrow root is that there is no resentment or hatred in that place. Furthermore, shamatha (奢摩他, calming)...

他潤相續故。有說色界具離欲智。憂是無知等流果故。無色如前除三無漏女男憂苦。併除喜樂及五色根準知。餘八根通無色界系。如是已說欲界系等。二十二根中幾見所斷。幾修所斷。幾非所斷。頌曰。

意三受通三　　憂見修所斷　九唯修所斷　　五修非三非

論曰。意喜樂舍一一通三。憂根唯通見修所斷。非無漏故。七色命苦唯修所斷。有色無染非六生故。非無漏故。信等五根。或修所斷。或非所斷。通善有漏及無漏故。最後三根唯非所斷。皆是無漏無過法故。然契經言。應知聖道猶如船筏。法尚應斷。何況非法。此非見修二道所斷。入無餘依涅槃界位。舍故名斷。已說諸門義類差別。當說初得異熟諸根。幾異熟根何界初得。須問初得異熟根者。遮無染心能續生故。頌曰。

欲胎卵濕生　　初得二異熟　化生六七八　　色六上唯命

論曰。欲胎卵濕生初受生位。唯得身與命二異熟根。舉胎卵濕顯除化生。化生色根無漸起故。此辯異熟不說意舍。時彼定染非異熟故。爾時亦得信等諸根。非異熟故。此中不說。此因化說。不辯三生羯剌藍位。雖得色等異熟生法。而體非根。故此不說。化生初位得六七八。無形得六。如劫初時。六謂眼耳鼻舌身命。一形得七。如諸天等。二形得八。惡趣容有二

【現代漢語翻譯】現代漢語譯本：因為它們互相連續不斷。有人說，這是因為具備了遠離慾望的智慧（具離欲智）。憂愁是無知等等流出的結果（無知等流果）。在無色界，情況與之前類似，只是去除了三種無漏根，以及女性和男性的憂愁和痛苦。並且去除了喜悅和快樂，以及五種色根，可以參照之前的解釋來理解。其餘的八根，則普遍不屬於任何繫縛（無系）。

像這樣已經說明了欲界系等等。在二十二根中，哪些是見所斷，哪些是修所斷，哪些是非所斷呢？頌文說：

意根、三種受根通於三種（意三受通三），憂根是見所斷和修所斷（憂見修所斷），九種根唯是修所斷（九唯修所斷），五根是修所斷和非所斷（五修非三非）。

論述說：意根、喜根、樂根、舍根，每一種都通於三種（見所斷、修所斷、非所斷）。憂根只通于見所斷和修所斷，因為它不是無漏的緣故。七種色根、命根、苦根，唯是修所斷，因為它們是有色的、沒有染污的，不是六種生處所生的，也不是無漏的緣故。信根等五根，或者屬於修所斷，或者屬於非所斷，因為它通於善的、有漏的以及無漏的緣故。最後的三根（未知當知根、已知根、具知根），唯屬於非所斷，因為它們都是無漏的、沒有過失的法。然而，契經上說：『應當知道聖道就像船筏一樣，法尚且應該斷除，何況不是法呢？』這裡說的『斷』，不是指見道和修道所斷，而是指進入無餘依涅槃界位時，捨棄了這些根，所以叫做『斷』。

已經說明了各種門類的義理差別，接下來應當說明最初獲得的異熟諸根。哪些是異熟根？在哪個界最初獲得？需要詢問最初獲得異熟根的人，因為他們能遮止沒有染污的心，從而延續生命。頌文說：

欲界胎生、卵生、濕生，最初獲得兩種異熟根（欲胎卵濕生，初得二異熟），化生獲得六種、七種或八種（化生六七八），色界獲得六種，上界唯有命根（色六上唯命）。

論述說：在欲界的胎生、卵生、濕生最初受生的時候，唯獨獲得身根和命根這兩種異熟根。這裡舉出胎生、卵生、濕生，是爲了顯示排除化生。因為化生的色根不是逐漸產生的。這裡討論的是異熟根，沒有說意根和舍根，因為那時它們是屬於禪定的染污，不是異熟的緣故。那時也可能獲得信根等諸根，但它們不是異熟的緣故，所以這裡沒有說。這裡是根據化生的情況來說的，沒有討論三種生類的羯剌藍位。雖然在羯剌藍位也獲得了色根等異熟生法，但它們的體不是根，所以這裡沒有說。化生最初獲得六種、七種或八種。沒有形體的獲得六種，就像劫初的時候。六種是指眼根、耳根、鼻根、舌根、身根、命根。有一種形體的獲得七種，就像諸天等等。有兩種形體的獲得八種，惡趣中可能有兩種形體。

【English Translation】 English version: Because they are mutually continuous. Some say it is because of possessing wisdom that is detached from desire (具離欲智, ju li yu zhi). Sorrow is the result of ignorance and its outflows (無知等流果, wu zhi deng liu guo). In the Formless Realm, the situation is similar to before, except for the removal of the three unconditioned roots, as well as the sorrow and suffering of females and males. Furthermore, joy and pleasure are removed, and the five sense faculties can be understood by referring to the previous explanations. The remaining eight roots are generally not bound to any realm (無系, wu xi).

Thus, the realms of desire, etc., have been explained. Among the twenty-two roots, which are severed by view, which are severed by cultivation, and which are not severed? The verse says:

The mind-root and the three feelings are common to the three (意三受通三, yi san shou tong san), the sorrow-root is severed by view and cultivation (憂見修所斷, you jian xiu suo duan), nine are only severed by cultivation (九唯修所斷, jiu wei xiu suo duan), five are severed by cultivation and not severed (五修非三非, wu xiu fei san fei).

The treatise says: The mind-root, joy-root, pleasure-root, and equanimity-root, each is common to the three (severed by view, severed by cultivation, and not severed). The sorrow-root is only common to being severed by view and severed by cultivation, because it is not unconditioned. The seven form-roots, the life-root, and the suffering-root are only severed by cultivation, because they are formed, not defiled, not born from the six sources, and not unconditioned. The five roots of faith, etc., are either severed by cultivation or not severed, because they are common to wholesome, conditioned, and unconditioned. The final three roots (the root of 'I shall know what is to be known', the root of knowledge, and the root of complete knowledge) are only not severed, because they are all unconditioned and without fault. However, the sutra says: 'It should be known that the holy path is like a raft; even the Dharma should be abandoned, let alone what is not Dharma.' The 'abandonment' here does not refer to being severed by the paths of view and cultivation, but rather to abandoning these roots when entering the realm of Nirvana without remainder, hence it is called 'abandonment'.

The differences in meaning of various categories have been explained. Next, the roots initially obtained as a result of maturation should be explained. Which are the roots of maturation? In which realm are they initially obtained? It is necessary to ask about those who initially obtain the roots of maturation, because they can prevent the undefiled mind from continuing life. The verse says:

In the Desire Realm, those born from wombs, eggs, and moisture initially obtain two roots of maturation (欲胎卵濕生, 初得二異熟, yu tai luan shi sheng, chu de er yi shu), those born by transformation obtain six, seven, or eight (化生六七八, hua sheng liu qi ba), in the Form Realm, six are obtained, and in the higher realms, only the life-root (色六上唯命, se liu shang wei ming).

The treatise says: In the Desire Realm, when those born from wombs, eggs, and moisture are first born, they only obtain the two roots of maturation: the body-root and the life-root. The mention of womb-born, egg-born, and moisture-born is to exclude those born by transformation, because the form-roots of those born by transformation do not arise gradually. This discussion is about the roots of maturation, and does not mention the mind-root and the equanimity-root, because at that time they belong to the defilements of meditation and are not the result of maturation. At that time, the roots of faith, etc., may also be obtained, but they are not the result of maturation, so they are not mentioned here. This is based on the situation of those born by transformation, and does not discuss the kalala stage of the three types of birth. Although form-roots and other phenomena born from maturation are obtained in the kalala stage, their substance is not a root, so they are not mentioned here. Those born by transformation initially obtain six, seven, or eight. Those without form obtain six, like at the beginning of the kalpa. The six refer to the eye-root, ear-root, nose-root, tongue-root, body-root, and life-root. Those with one form obtain seven, like the gods, etc. Those with two forms obtain eight, which may exist in the evil realms.

形化生。色初得六如欲化生。無形者說上唯命者。謂無色界定生俱勝故名為上。彼初唯得異熟命根。由此證知命根實有。此若非有為得何根。名生無色非善染污。名業果生未受彼生。客現起故。又異熟心無續生理。唯許染心能續生故。過去未來非有論者。爾時三世異熟皆無。生依何說應許實命。為彼生依說異熟根。最初得已。當說最後所滅諸根。何界死時幾根后滅。頌曰。

正死滅諸根　　無色三色八　欲頓十九八　　漸四善增五

論曰。且說染污及無記。心正命終時根滅多。少謂無色界將命終。時命意舍三于最後。滅無色唯有舍受非。余又無色言遮彼有色。有餘師說。彼有色故。若不說有實物命根。何異熟斷名無色死。若言異熟四蘊斷故彼名死者。善染污心現在前位。應亦名死。若言彼地所受異熟猶未盡者。如何不受而有盡期。善染污心現在前位。當言彼受何業異熟。非不現前可名為受。余廣抉擇如順正理。色界死時八根后滅。謂眼等五及前三根。化生生死根無缺故。欲頓死時。十九八滅。二形十滅。謂女男根及前說八一形九滅。無形八滅。若漸死時。身命意舍四根后滅。此四必無前後滅義。若在三界善心死時。一切位中數各增五。善心必具信等根故。謂于無色增至八根。乃至欲界漸終至九。今復應思

【現代漢語翻譯】現代漢語譯本形化生：色界眾生最初獲得六根，如同欲界化生眾生一樣。無形眾生（指無色界眾生），上面只說了命根，這是因為他們沒有固定的生俱生根，所以稱為『上』。他們最初只獲得異熟命根。由此可以證明命根是真實存在的。如果命根不存在，那麼最初獲得的是什麼根呢？稱為『生無色』，既非善也非染污，稱為『業果生』，因為他們尚未承受那種生命狀態，只是客體顯現。而且，異熟心沒有延續生命的功能，只有染污心才能延續生命。那些認為過去和未來不存在的人，在那個時候，三世的異熟果報都將不存在。那麼，生的依據是什麼呢？應該承認有真實的命根，作為他們生命的依據，並說異熟根是最初獲得的。接下來，將要說明最後滅去的諸根。在哪個界死亡時，哪些根最後滅去？頌曰：『正死滅諸根，無色三色八，欲頓十九八，漸四善增五。』論曰：先說染污和無記心。在臨終時，滅去的根的數量有多有少。也就是說，在無色界眾生將要死亡時，命根、意根、舍受這三種根最後滅去。無色界只有舍受，沒有其他的感受。『又無色』這句話是爲了排除他們有色根的可能性。有些論師說，他們有色根。如果不承認有真實的命根，那麼什麼異熟的斷滅可以稱為『無色死』呢？如果說異熟的四蘊斷滅，所以稱為死，那麼，善心和染污心顯現的時候，也應該稱為死。如果說那個地界所承受的異熟果報還沒有窮盡，那麼，如何在沒有承受的情況下就到了窮盡的時候呢？善心和染污心顯現的時候，應該說他們承受的是什麼業的異熟果報呢？如果不是現在顯現的，怎麼能稱為承受呢？其餘的詳細辨析，如同《順正理論》中所說。色界眾生死亡時，八根最後滅去，即眼根等五根，以及前述的三根。因為化生眾生死時，根沒有缺失。欲界眾生頓死時，十九根或八根滅去。二性人死亡時，女根、男根以及前述的八根共十根滅去；單性人死亡時，九根滅去；無性人死亡時，八根滅去。如果是漸死，身根、命根、意根、舍受這四根最後滅去。這四根必定沒有先後滅去的說法。如果在三界中，以善心死亡時，在任何情況下，根的數量都會增加五個，因為善心必定具有信根等善根。也就是說，在無色界死亡時，增加到八根，乃至在欲界漸死時，增加到九根。現在應該進一步思考。

【English Translation】 English version Form-born beings: In the Realm of Form, beings initially acquire six roots, similar to transformation-born beings in the Realm of Desire. As for formless beings (referring to beings in the Realm of Formlessness), only the life-root is mentioned above, because they do not have fixed co-arisen roots, hence the term 'above'. They initially only acquire the resultant life-root. From this, it can be proven that the life-root truly exists. If the life-root did not exist, then what root would be initially acquired? It is called 'born in the Formless Realm', neither virtuous nor defiled, and called 'karma-result born', because they have not yet experienced that state of life, it is merely an objective manifestation. Moreover, the resultant mind does not have the function of continuing life; only the defiled mind can continue life. Those who believe that the past and future do not exist, at that time, the resultant retributions of the three times will not exist. Then, what is the basis of birth? It should be acknowledged that there is a real life-root, as the basis of their life, and it is said that the resultant root is the first to be acquired. Next, it will be explained which roots are the last to be extinguished. At the time of death in which realm, which roots are the last to be extinguished? Verse: 'At the moment of death, the roots that are extinguished: in the Formless Realm, three; in the Realm of Form, eight; in the Realm of Desire, suddenly, nineteen or eight; gradually, four, with virtuous [mind] add five.' Treatise: First, let's talk about defiled and neutral minds. At the time of death, the number of roots that are extinguished varies. That is to say, when beings in the Formless Realm are about to die, the life-root (jīvitanindriya), the mind-root (manasindriya), and the feeling of indifference (upekṣā) are the last three to be extinguished. The Formless Realm only has the feeling of indifference, and no other feelings. The phrase 'also Formless' is to exclude the possibility that they have form-roots. Some teachers say that they have form-roots. If it is not acknowledged that there is a real life-root, then what extinction of resultants can be called 'Formless death'? If it is said that the extinction of the four aggregates of resultants is why it is called death, then, when virtuous and defiled minds manifest, it should also be called death. If it is said that the resultant retributions experienced in that realm have not yet been exhausted, then how can they reach the point of exhaustion without being experienced? When virtuous and defiled minds manifest, what karma's resultant retributions should it be said that they are experiencing? If it is not currently manifesting, how can it be called experiencing? The remaining detailed analysis is as described in the Nyāyānusāraśāstra. When beings in the Realm of Form die, eight roots are the last to be extinguished, namely the five sense-roots (eye-root, etc.) and the aforementioned three roots. Because at the time of death for transformation-born beings, the roots are not missing. When beings in the Realm of Desire die suddenly, nineteen or eight roots are extinguished. When beings with two genders die, the female-root (strīndriya), the male-root (puruṣendriya), and the aforementioned eight roots, a total of ten roots, are extinguished; when beings with one gender die, nine roots are extinguished; when beings without gender die, eight roots are extinguished. If it is a gradual death, the body-root (kāyendriya), the life-root (jīvitanindriya), the mind-root (manasindriya), and the feeling of indifference (upekṣā) are the last four to be extinguished. There is definitely no saying that these four roots are extinguished in a particular order. If, in the three realms, one dies with a virtuous mind, in any case, the number of roots will increase by five, because the virtuous mind must have virtuous roots such as the root of faith (śraddhā). That is to say, when dying in the Formless Realm, it increases to eight roots, and even when gradually dying in the Realm of Desire, it increases to nine roots. Now, we should further contemplate.

。幾根能得何沙門果。雖沙門果非根亦得。此辯根故但問諸根。頌曰。

九得邊二果　　七八九中二　十一阿羅漢　　依一容有說

論曰。邊謂預流阿羅漢果。中謂一來及不還果。且預流果由九根得。謂意舍信等初二無漏根。此果與向未至地攝。故唯有舍。云何此由已知根得。由離系得與解脫道俱時起故。雖解脫道于沙門果非同類因而是相應。俱有因故。名得無失。或已知根亦為同類因能得預流果。謂轉依時如阿羅漢。就容有說。亦無有過。阿羅漢果亦九根得。謂意信等后二無漏。樂喜舍中隨取一種。此果及向通九地攝。故於三受隨取其一。中間二果一一皆通。七八九得世出世道。次第超越證差別故。且一來果次第證者。依世間道由七根得。謂意及舍信等五根。依出世道由八根得。謂即前七及已知根。倍離欲貪超越證者。如預流果由九根得。證不還果應知亦爾。總例雖然而有差別。全離欲貪超越證者。依地別故三受隨一。次第證者。若於第九解脫道中入根本地。依世間道由八根得。喜為第八依出世道由九根得。已知第九若阿羅漢亦九根得。違發智論彼問幾根得阿羅漢。答十一故。三受定無俱時起故。但由九得。言十一根。依容有說。謂容有一補特伽羅。從無學位數數退已。由喜樂舍數復還得。非不還果有

【現代漢語翻譯】幾根能得何沙門果（Śrāmaṇaphala，沙門的果位）。雖然沙門果並非由諸根直接產生，但這裡討論的是諸根的作用，所以只問諸根的情況。頌文說：

『九得邊二果，七八九中二，十一阿羅漢，依一容有說。』

論中說，『邊』指的是預流果（Srotaāpanna-phala，入流果）和阿羅漢果（Arhat-phala，無學果）。『中』指的是一來果（Sakṛdāgāmin-phala，一來果）和不還果（Anāgāmin-phala，不還果）。首先，預流果由九根獲得，即意根（manendriya）、舍根（upekṣendriya）、信根（śraddhendriya）等最初的兩個無漏根。此果和趨向此果的道都屬於未至定地（anāgamya-bhūmi），所以只有舍受。為什麼說此果由已知根（ajñātāvīndriya）獲得呢？因為由離系得（visamyoga-prāpti）獲得，並且與解脫道（vimukti-mārga）同時生起。雖然解脫道對於沙門果來說並非同類因，但是相應因和俱有因，所以說『得』並沒有錯誤。或者說，已知根也可以作為同類因來獲得預流果，就像阿羅漢一樣，在轉依（āśraya-parivṛtti）時也是如此。就容許的情況來說，也沒有過失。

阿羅漢果也由九根獲得，即意根、信根等最後的兩個無漏根，以及樂受（sukhendriya）、喜受（saumanasyendriya）、舍受中任取一種。此果和趨向此果的道通於九地，所以在三種受中任取其一。中間的兩個果位，一來果和不還果，都通於七、八、九根，因為世間道和出世間道次第超越，證得的果位有差別。如果一來果是次第證得的，那麼依靠世間道由七根獲得，即意根以及舍根、信根等五根。依靠出世間道由八根獲得，即前述的七根加上已知根。如果是倍離欲貪而超越證得的，那麼就像預流果一樣，由九根獲得。證得不還果也應該知道是同樣的道理。總的來說雖然如此，但也有差別。如果是完全離欲貪而超越證得的，那麼根據地的不同，在三種受中隨取一種。如果是次第證得的，如果在第九解脫道中進入根本定，依靠世間道由八根獲得，喜受作為第八根。依靠出世間道由九根獲得，已知根作為第九根。如果證得阿羅漢果也是由九根獲得。

這與《發智論》（Jñānaprasthāna）相違背，因為該論中問：『由幾根獲得阿羅漢果？』回答是『十一根』。因為三種受不可能同時生起，所以只能由九根獲得。說『十一根』，是根據容許的情況來說的，即容許有一個補特伽羅（pudgala，人），從無學位（aśaikṣa-bhūmi，無學地）數數退失后，由喜受、樂受、舍受數數恢復獲得。不還果沒有這種情況。

【English Translation】 How many roots can attain which Śrāmaṇaphala (the fruits of a recluse)? Although the Śrāmaṇaphalas are not directly produced by the roots, this discussion concerns the function of the roots, so only the roots are questioned. The verse says:

'Nine attain the two extreme fruits, seven, eight, and nine the two intermediate ones, eleven the Arhat, according to one possibility.'

The treatise states that 'extreme' refers to the Srotaāpanna-phala (Stream-enterer fruit) and the Arhat-phala (Arhat fruit). 'Intermediate' refers to the Sakṛdāgāmin-phala (Once-returner fruit) and the Anāgāmin-phala (Non-returner fruit). First, the Srotaāpanna-phala is attained by nine roots, namely the manendriya (faculty of mind), upekṣendriya (faculty of indifference), śraddhendriya (faculty of faith), and the first two non-outflow roots. This fruit and the path leading to it belong to the anāgamya-bhūmi (unreached realm), so there is only indifference. Why is it said that this fruit is attained by the ajñātāvīndriya (faculty of 'I shall know')? Because it is attained by visamyoga-prāpti (non-attachment attainment) and arises simultaneously with the vimukti-mārga (path of liberation). Although the path of liberation is not a homogeneous cause for the Śrāmaṇaphala, it is a corresponding and co-existent cause, so there is no error in saying 'attained'. Alternatively, the faculty of 'I shall know' can also be a homogeneous cause for attaining the Srotaāpanna-phala, just like the Arhat, during āśraya-parivṛtti (transformation of the basis). Considering the permissible situation, there is no fault.

The Arhat-phala is also attained by nine roots, namely the faculty of mind, the faculty of faith, and the last two non-outflow roots, as well as any one of the sukhendriya (faculty of pleasure), saumanasyendriya (faculty of joy), or the faculty of indifference. This fruit and the path leading to it are common to the nine realms, so any one of the three feelings is taken. The two intermediate fruits, the Once-returner and Non-returner, are common to seven, eight, and nine roots, because the mundane and supramundane paths are successively transcended, and the attained fruits are different. If the Once-returner fruit is attained successively, then relying on the mundane path, it is attained by seven roots, namely the faculty of mind and the faculty of indifference, the faculty of faith, and the five roots. Relying on the supramundane path, it is attained by eight roots, namely the aforementioned seven roots plus the faculty of 'I shall know'. If it is attained by transcending with double detachment from desire, then like the Srotaāpanna-phala, it is attained by nine roots. It should be known that attaining the Non-returner fruit is also the same principle. Although it is generally the same, there are differences. If it is attained by completely detaching from desire and transcending, then depending on the realm, any one of the three feelings is taken. If it is attained successively, and if one enters the fundamental concentration in the ninth path of liberation, relying on the mundane path, it is attained by eight roots, with joy as the eighth root. Relying on the supramundane path, it is attained by nine roots, with the faculty of 'I shall know' as the ninth root. If the Arhat fruit is attained, it is also attained by nine roots.

This contradicts the Jñānaprasthāna (Treatise on Knowledge), because that treatise asks: 'By how many roots is the Arhat fruit attained?' The answer is 'eleven roots'. Because the three feelings cannot arise simultaneously, it can only be attained by nine roots. Saying 'eleven roots' is according to the permissible situation, that is, allowing for a pudgala (person) who repeatedly regresses from the aśaikṣa-bhūmi (state of no-more-learning), and repeatedly recovers it through joy, pleasure, and indifference. The Non-returner fruit does not have this situation.

同此失。次第無容樂根得故。超越無容有退失故。今應思擇成就何根。彼諸根中幾定成就。頌曰。

成就命意舍　　各定成就三　若成就樂身　　各定成就四　成眼等及喜　　各定成五根　若成就苦根　　彼定成就七　若成女男憂　　信等各成八　二無漏十一　　初無漏十三

論曰。命意舍中隨成就一。彼定成就如是三根。非此三中有闕成就。皆遍一切地及依故。信等五根遍一切地。非一切依。餘十四根二俱非遍。故成舍等。唯定成三。余或成就或不成就。云何成就眼等四根。生色界全欲界少分。身根生在欲色界全。女男生在欲界少分。樂根生在欲下三定及聖生上。喜根生在欲下二定及聖生上。若生欲界。全憂欲貪未離。信等五根若不斷善。三無漏根已得未舍。如是諸位各定成就。除此餘位定不成就。若成樂根定成就四。謂命意舍樂。若成身根亦定成四。謂命意捨身。余或成就或不成就。若成眼根定成就五。謂命意捨身及眼根。耳鼻舌根應知亦五。前四如眼。第五自根。若成喜根亦定成五。謂命意舍樂及喜根。生第二定未離彼貪。但成第三染污樂受。若成苦根定成就七。謂身命意四受除憂。若成女根定成就八。七如苦說。第八女根。男憂亦八。七如苦說。第八自根。信等亦八。謂命意舍信等五根

【現代漢語翻譯】現代漢語譯本同樣地，如果失去了（某個根），情況也是如此。因為次第（漸次）的修習不會允許快樂之根的獲得，超越的修習不會允許已經獲得的（根）退失。現在應該思考選擇成就哪個根？在這些根中，哪些是必定成就的？頌文說：

『成就命、意、舍（三種根），各自必定成就三種（根）。如果成就樂根或身根，各自必定成就四種（根）。成就眼等（五根）以及喜根，各自必定成就五根。如果成就苦根，那必定成就七根。如果成就女根、男根、憂根，信等（五根）各自成就八根。二無漏（根）成就十一根，初無漏（根）成就十三根。』

論述：在命根、意根、舍根中，無論成就哪一個，他必定成就這三種根。因為這三種根中沒有缺少成就的情況，它們都普遍存在於一切地（指三界九地）並且是所依之根。信等五根普遍存在於一切地，但不是一切所依之根。其餘十四根則兩者都不是普遍的。因此，成就舍根等，就必定成就三種根。其餘的根或者成就，或者不成就。如何成就眼等四根呢？生在全的欲界少分（眾生），身根生在全的欲界**。女根和男根生在欲界少分（眾生）。樂根生在欲界下三禪定以及聖者生在上界。喜根生在欲界下二禪定以及聖者生在上界。如果生在欲界，完全被憂愁和欲貪所束縛，沒有脫離。信等五根如果不斷善，三種無漏根已經獲得但沒有捨棄。像這樣，在這些位置上，各自必定成就（相應的根），除了這些位置，必定不會成就。

如果成就樂根，必定成就四種根，即命根、意根、舍根、樂根。如果成就身根，也必定成就四種根，即命根、意根、舍根、身根。其餘的根或者成就，或者不成就。如果成就眼根，必定成就五種根，即命根、意根、舍根、身根以及眼根。耳根、鼻根、舌根也應該知道是五種根，前四種根與眼根相同，第五種是其自身的根。如果成就喜根，也必定成就五種根，即命根、意根、舍根、樂根以及喜根。生在第二禪定但沒有脫離對它的貪慾，只能成就第三禪定的染污的樂受。如果成就苦根，必定成就七種根，即身根、命根、意根以及四種受（樂、苦、喜、舍），除了憂受。如果成就女根，必定成就八種根，七種根如苦根所說，第八種是女根。男根和憂根也是八種根，七種根如苦根所說，第八種是其自身的根。信等五根也是八種根，即命根、意根、舍根、信等五根。

【English Translation】 English version Likewise with this loss. Gradual (cultivation) does not allow the attainment of the pleasure root, because transcendent (cultivation) does not allow the loss of what has already been attained. Now, one should consider and choose which root to accomplish? Among these roots, which are definitely accomplished? The verse says:

'Accomplishing the life, mind, and indifference (roots), each definitely accomplishes three (roots). If one accomplishes the pleasure root or the body root, each definitely accomplishes four (roots). Accomplishing the eye, etc. (five roots) and the joy root, each definitely accomplishes five roots. If one accomplishes the suffering root, then one definitely accomplishes seven roots. If one accomplishes the female root, male root, or sorrow root, the faith, etc. (five roots) each accomplish eight roots. The two non-outflow (roots) accomplish eleven roots, the initial non-outflow (root) accomplishes thirteen roots.'

Treatise: Among the life root, mind root, and indifference root, whichever one accomplishes, he definitely accomplishes these three roots. Because there is no lack of accomplishment among these three roots, they are universally present in all planes (referring to the nine planes of the three realms) and are the roots of dependence. The five roots of faith, etc., are universally present in all planes, but not all roots of dependence. The remaining fourteen roots are neither universally present in all planes nor roots of dependence. Therefore, accomplishing the indifference root, etc., one definitely accomplishes three roots. The remaining roots may or may not be accomplished. How does one accomplish the four roots of eye, etc.? Born in the complete desire realm, a small portion (of beings), the body root is born in the complete desire realm**. The female and male roots are born in a small portion (of beings) in the desire realm. The pleasure root is born in the lower three dhyanas of the desire realm and the saints born in the upper realms. The joy root is born in the lower two dhyanas of the desire realm and the saints born in the upper realms. If one is born in the desire realm, completely bound by sorrow and desire, not having escaped. If the five roots of faith, etc., do not cut off goodness, the three non-outflow roots have already been attained but not abandoned. Like this, in these positions, each definitely accomplishes (the corresponding roots), except for these positions, one will definitely not accomplish.

If one accomplishes the pleasure root, one definitely accomplishes four roots, namely the life root, mind root, indifference root, and pleasure root. If one accomplishes the body root, one also definitely accomplishes four roots, namely the life root, mind root, indifference root, and body root. The remaining roots may or may not be accomplished. If one accomplishes the eye root, one definitely accomplishes five roots, namely the life root, mind root, indifference root, body root, and eye root. The ear root, nose root, and tongue root should also be known as five roots, the first four roots are the same as the eye root, and the fifth is its own root. If one accomplishes the joy root, one also definitely accomplishes five roots, namely the life root, mind root, indifference root, pleasure root, and joy root. Born in the second dhyana but not having escaped the greed for it, one can only accomplish the defiled pleasure feeling of the third dhyana. If one accomplishes the suffering root, one definitely accomplishes seven roots, namely the body root, life root, mind root, and the four feelings (pleasure, suffering, joy, indifference), except for the sorrow feeling. If one accomplishes the female root, one definitely accomplishes eight roots, the seven roots are as described for the suffering root, and the eighth is the female root. The male root and sorrow root are also eight roots, the seven roots are as described for the suffering root, and the eighth is its own root. The five roots of faith, etc., are also eight roots, namely the life root, mind root, indifference root, and the five roots of faith, etc.

。若女男俱成。彼定成十五。若成具知根。定成就十一。謂樂喜捨命根意根信等五根及具知根。已知根亦爾。自根第十一。若成未知根。定成就十三。謂身命意四受除憂信等五根及未知根。漸命終位傳說深心厭生死故能入見道。如是已說位定成就補特伽羅定成。當說諸極少者成就幾根。頌曰。

極少八無善　　成受身意命　愚生無色界　　成善命意舍

論曰。已斷善根名為無善。彼若極少成就八根。謂五受根及身命意。據漸捨命。唯余身根。愚謂異生。未見諦故。彼生無色亦成八根。謂信等五及命意舍。由定數故。及說愚故。善言不濫三無漏根。諸極多者成就幾根。頌曰。

極多成十九　　二形除三凈　聖者未離欲　　除二凈一形

論曰。諸二形者具眼等根。除三無漏成餘十九。無漏名凈。離二縛故。若聖有學未離欲貪。成就極多亦具十九。除二無漏。及除一形。二無漏者。謂具知根前二隨一。言一形者。無有二形。及與無形得聖法故。因分別界已廣辯根諸行俱生今應思擇。此中諸行略有二種。有色無色。無色有三。謂心心所不相應行。有色有二。謂是極微及非極微。極微有二。一欲界系。二色界系。欲界極微復有二種一無根聚。二有根聚。此中且辯極微聚色。頌曰。

欲微聚無聲　　

【現代漢語翻譯】現代漢語譯本：如果男女兩性都具備，那麼他/她必定成就十五根。如果成就了具知根（Ajnatavindriyas，已知根），必定成就十一根。即樂受根、喜受根、舍受根、命根、意根、信等五根以及具知根。已知根（Ajnatendriya，已知的根）也是如此，自根是第十一根。如果成就了未知根（Anajnatavisyamiindriya，未知的根），必定成就十三根。即身根、命根、意根、四種受（除了憂受）、信等五根以及未知根。在漸次命終的階段，據說由於深切厭惡生死，所以能夠進入見道。以上已經說明了位次決定的成就，補特伽羅（Pudgala，人）的成就也已確定。接下來應當說明成就根最少的情況，成就幾根。偈頌說：『最少八根無善者，成就受、身、意、命根；愚昧眾生生於無色界，成就善、命、意、舍根。』論述：已經斷絕善根的稱為無善者。如果他是最少的情況，成就八根，即五種受根以及身根、命根、意根。根據漸次捨棄生命的情況，只剩下身根。愚昧指的是異生（Prthag-jana，凡夫），因為沒有見到真諦。他們生於無色界也成就八根，即信等五根以及命根、意根、舍根。由於是定數，並且說是愚昧的緣故。善這個詞不會混淆三種無漏根（Anasrava，無煩惱的）。成就根最多的人成就幾根呢？偈頌說：『最多成就十九根，二形人除去三種凈色根；聖者未離欲界貪，除去兩種凈色根和一種形根。』論述：那些具有二形的人，具備眼根等根，除去三種無漏根，成就其餘十九根。無漏稱為凈，因為脫離了兩種束縛的緣故。如果聖者有學（Saiksa，還在學習的聖人）沒有脫離欲界貪，成就最多也是具備十九根，除去兩種無漏根，以及除去一種形根。兩種無漏根，指的是具知根之前的兩種中的任何一種。說一種形根，是指沒有兩性，以及沒有無形，因為得到了聖法。因為在分別界中已經廣泛辯論了根，現在應當思考諸行（Samskrta，有為法）的俱生。這裡諸行大致有兩種：有色和無色。無色有三種，即心、心所、不相應行。有色有兩種，即是極微（Paramanu，最小的物質單位）和非極微。極微有兩種，一是欲界系，二是**界系。欲界極微又有兩種，一是無根聚，二是有根聚。這裡暫且辯論極微聚色。偈頌說：『欲界極微聚無聲，』

【English Translation】 English version: If both male and female genders are present, then he/she definitely accomplishes fifteen indriyas (faculties). If one accomplishes Ajnatavindriyas (the faculty of knowing), one definitely accomplishes eleven indriyas. Namely, the faculties of pleasure, joy, indifference, life, mind, the five faculties of faith, etc., and the faculty of knowing. The same is true for Ajnatendriya (the known faculty); the self-faculty is the eleventh. If one accomplishes Anajnatavisyamiindriya (the unknown faculty), one definitely accomplishes thirteen indriyas. Namely, the body faculty, life faculty, mind faculty, the four types of feeling (excluding sorrow), the five faculties of faith, etc., and the unknown faculty. It is said that in the stage of gradual death, due to a deep aversion to birth and death, one can enter the path of seeing. Thus, the accomplishment of the determined position has been explained, and the accomplishment of Pudgala (person) has also been determined. Next, it should be explained how many indriyas are accomplished in the case of the fewest. The verse says: 'The fewest, eight without good, accomplish feeling, body, mind, and life; foolish beings born in the Arūpadhātu (formless realm) accomplish good, life, mind, and indifference.' Treatise: Those who have severed their roots of good are called 'without good'. If they are the fewest, they accomplish eight indriyas, namely the five feeling faculties and the body, life, and mind faculties. According to the gradual abandonment of life, only the body faculty remains. 'Foolish' refers to Prthag-jana (ordinary beings), because they have not seen the truth. Those born in the Arūpadhātu also accomplish eight indriyas, namely the five faculties of faith, etc., and the life, mind, and indifference faculties. This is because it is a fixed number, and because it is said to be 'foolish'. The word 'good' does not apply to the three Anasrava (undefiled) faculties. How many indriyas do those who accomplish the most accomplish? The verse says: 'The most accomplish nineteen indriyas, those with two forms exclude the three pure faculties; holy ones who have not left desire exclude the two pure faculties and one form faculty.' Treatise: Those who have two forms possess the eye faculty, etc., excluding the three undefiled faculties, accomplishing the remaining nineteen. 'Undefiled' is called 'pure' because it is free from the two bonds. If a Saiksa (learner) holy one has not left desire realm greed, the most they accomplish is also nineteen indriyas, excluding the two undefiled faculties and excluding one form faculty. The two undefiled faculties refer to either of the two before the Ajnatavindriyas. Saying 'one form faculty' means there is no dual gender, and no formlessness, because they have attained the holy Dharma. Because the indriyas have been extensively debated in the analysis of the realms, now the co-arising of Samskrta (conditioned) dharmas should be considered. Here, there are roughly two types of dharmas: form and formless. There are three types of formless dharmas: mind, mental factors, and non-associated formations. There are two types of form dharmas: Paramanu (ultimate particles) and non-ultimate particles. There are two types of ultimate particles: those belonging to the Kamadhatu (desire realm) and those belonging to the **dhatu (form realm). There are also two types of Kamadhatu ultimate particles: rootless aggregates and rooted aggregates. Here, let's temporarily discuss the aggregate of ultimate particles of form. The verse says: 'The aggregate of ultimate particles in the desire realm is without sound,'

無根有八事　有身根九事　　十事有餘根

論曰。有對色中最後細分。更不可析名曰極微。謂此極微更不可以余色覺慧分析為多。此即說為色之邊際。更無分故立邊際名。如一剎那名時邊際。更不可析為半剎那。此亦如是。眾微和合不可分離。說為微聚。此在欲界無聲無根八事俱起。謂四大種色香味觸。此若有聲即成九事。聲及前八。而不說者。顯因大種相擊故生。非如色等恒時有故。無聲有根或九或十。謂身根聚九事俱起。八如前說。第九身根。余根聚中十事俱起。九如身聚。加眼等一。眼耳鼻舌必不離身。依身轉故。四根展轉相離而生。處各別故。此有根聚若有聲生。加所生聲成十十一。此有執受大種為因。故與諸根不相離起。不說所以如前應知。色界唯除香味二事。余同欲界。故不別說。所說事言依體依處。皆無有失。所依能依依體依處。差別說故。或唯依體。亦無有失。決定俱生方說有故。形色等體非決定有。光明等中則無有故。或唯依處。亦無有失。為遮多謗別說大種。謂或謗言。大種造色無別有性。或復謗言。無別觸處所造色體。或復謗言。非一切聚具四大種。別說大種此謗皆除。然不成多。約類說故。已說有色決定俱生。無色俱生今次當說。頌曰。

心心所必俱　　諸行相或得

論

【現代漢語翻譯】現代漢語譯本無根有八事：指在沒有根的情況下，有八件事物同時生起。有身根九事：指有身根的情況下，有九件事物同時生起。十事有餘根：指在其他根的情況下，有十件事物同時生起。

論曰：有對色（rūpa）中最小的、不可再分的單位，稱為極微（paramāṇu）。也就是說，這個極微不能再用其他的色覺或智慧分析成更小的部分。這就被稱為色的邊際，因為沒有更小的部分了，所以稱為邊際。就像一個剎那（kṣaṇa）被稱為時間的邊際，因為它不能再被分成半個剎那。極微也是如此。許多極微結合在一起，不可分離，被稱為微聚。在欲界（kāmadhātu），沒有聲音和根的情況下，八件事物同時生起。這八件事物是四大種（mahābhūta）、色（rūpa）、香味（gandha-rasa）和觸（spraṣṭavya）。如果這裡有聲音，就會變成九件事物，即聲音和前面的八件事物。之所以沒有特別說明聲音，是因為聲音是由四大種相互撞擊而產生的，不像色等是恒常存在的。在沒有聲音但有根的情況下，或者有九件事物，或者有十件事物。在有身根的微聚中，九件事物同時生起。八件事物如前所述，第九是身根（kāyendriya）。在其他根的微聚中，十件事物同時生起。九件事物如身根的微聚，再加上眼根（cakṣurindriya）等一個根。眼、耳、鼻、舌一定不離開身體，因為它們依附於身體而運作。四根相互分離而生起，因為它們所處的處所各不相同。如果這些有根的微聚中產生聲音，加上所產生的聲音，就成為十一件事物。這些微聚以有執受的大種為因，所以與諸根不相分離地生起。沒有特別說明的原因應該如前所述。只有香味二事除外，其餘與欲界相同，所以沒有分別說明。所說的事，無論是依體還是依處，都沒有錯誤。因為所依和能依、依體和依處有差別，所以分別說明。或者只依體，也沒有錯誤，因為只有決定同時生起的才說有。形色等的體不是決定有的，因為在光明等中就沒有。或者只依處，也沒有錯誤。爲了遮止多種誹謗，所以分別說明四大種。有人誹謗說，大種所造的色沒有獨立的自性；或者誹謗說，沒有獨立的觸處所造的色體；或者誹謗說，不是一切微聚都具有四大種。分別說明四大種，就可以消除這些誹謗。然而，這並不意味著有很多種，只是約略地按類別來說明。已經說了有色的決定同時生起，接下來應當說無色的同時生起。頌曰：心心所必俱：心（citta）和心所（caitta）必定同時生起。諸行相或得：諸行（saṃskāra）的行相（ākāra）或者可以得到。論

【English Translation】 English version 'Rootless' has eight things: This refers to eight things arising simultaneously in the absence of roots. 'Having body-root' has nine things: This refers to nine things arising simultaneously in the presence of the body-root. 'Ten things with remaining roots': This refers to ten things arising simultaneously in the presence of other roots.

Treatise says: The smallest, indivisible unit within perceptible form (rūpa) is called a 'paramāṇu' (atom). That is, this paramāṇu cannot be further analyzed into smaller parts by other form-perceptions or wisdom. This is called the 'edge' or 'limit' of form, because there is no smaller part, hence the name 'edge'. Just as a 'kṣaṇa' (instant) is called the edge of time, because it cannot be divided into half a kṣaṇa. The paramāṇu is the same. Many paramāṇus combined together, inseparable, are called a 'micro-aggregate'. In the desire realm (kāmadhātu), in the absence of sound and roots, eight things arise simultaneously. These eight things are the four great elements (mahābhūta), form (rūpa), smell-taste (gandha-rasa), and touch (spraṣṭavya). If there is sound here, it becomes nine things, namely sound and the preceding eight things. The reason sound is not specifically mentioned is that it is produced by the collision of the four great elements, unlike form etc., which are constantly present. In the absence of sound but presence of roots, there are either nine or ten things. In the micro-aggregate with the body-root, nine things arise simultaneously. The eight things are as previously mentioned, and the ninth is the body-root (kāyendriya). In the micro-aggregate with other roots, ten things arise simultaneously. The nine things are like the micro-aggregate with the body-root, plus one root such as the eye-root (cakṣurindriya). The eye, ear, nose, and tongue must not be separated from the body, because they operate dependent on the body. The four roots arise separately from each other, because their locations are different. If sound arises in these root-possessing micro-aggregates, adding the produced sound, it becomes eleven things. These micro-aggregates have the four great elements with appropriation as their cause, so they arise inseparably from the roots. The reason for not specifically mentioning it should be understood as before. Only smell and taste are excluded; the rest is the same as in the desire realm, so it is not explained separately. The things spoken of, whether based on substance or location, are without error. Because the dependent and the depended-upon, the substance and the location, are different, they are explained separately. Or, only based on substance, there is no error, because only those that definitely arise simultaneously are said to exist. The substance of shape, color, etc., is not definite, because it does not exist in light, etc. Or, only based on location, there is no error. In order to prevent many slanders, the four great elements are explained separately. Some slander that the form created by the great elements has no independent nature; or slander that there is no independent touch-location for the form-body created; or slander that not all micro-aggregates possess the four great elements. Explaining the four great elements separately eliminates these slanders. However, this does not mean that there are many kinds, it is only explained approximately by category. It has been said that form-possessing things definitely arise simultaneously; next, it should be said that formless things arise simultaneously. Verse says: Mind and mental factors must be together: Mind (citta) and mental factors (caitta) must arise simultaneously. Appearances of formations may be obtained: The appearances (ākāra) of formations (saṃskāra) may or may not be obtained. Treatise

曰。心與心所必定俱生。隨闕一時余未嘗起。諸行即是一切有為。所謂有色無色諸行。前必俱言。應流至此。謂有色等諸行生時。必與生等四相俱起。言或得者。唯有情法與得俱生。或言顯此不遍諸行。於前所說四有為中。廣辯色心如前品說。心所等法猶未廣辯。今先廣辯諸心所法。頌曰。

心所且有五　　大地法等異

論曰。諸心所法且有五品。大地法等有別異故。五品者何。一大地法。二大善地法。三大煩惱地法。四大不善地法。五小煩惱地法。地謂容止處。或謂所行處。若此是彼容止所行。即說此法為彼法地。地即是心大法地故。名為大地。此中若法大地所有。名大地法。謂法遍與一切品類一切心俱生。由此故心非大地法。非心俱生故。彼法是何。頌曰。

受想思觸欲　　慧念與作意　勝解三摩地　　遍於一切心

論曰。于所依身能益能損。或俱相違。領受非愛俱相違觸。說名為受。安立執取女男等境。差別相因。說名為想。令心造作善不善無記。成妙劣中性。說名為思。由有思故。令心於境有動作用。猶如磁石勢力能令鐵有動用。由根境識和合而生。能為受因有所觸對。說名為觸希求取境。說名為欲。簡擇所緣邪正等相。說名為慧。于境明記不忘失因。說名爲念。引心心所令于所緣有

【現代漢語翻譯】現代漢語譯本：

問：心與心所（Citta-caitasika，心所是伴隨心識生起的心理現象）必定同時產生，缺少任何一個，其餘的都不會生起。諸行（Sarva-samskara，一切有為法）即是一切有為法，也就是有色（Rupa，物質）無色（Arupa，非物質）的諸行。前面必定一起說，應該流傳到這裡。意思是說，有色等諸行產生時，必定與生（Jati，產生）、住（Sthiti，持續）、異（Anyathatva，變化）、滅（Nirodha，消滅）四相（Lakshana，事物所具有的特殊性質或標誌）同時生起。說『或得』，只有有情（Sattva，有感知和情感的生命存在）法與得（Prapti，獲得）同時生起。或者說，這表明並非所有的行都如此。在前面所說的四有為（Catur-laksana，四種有為法的特性）中，已經廣泛地辨析了色心（Rupa-citta，物質和心識），如前面的品所說。心所等法還沒有廣泛地辨析。現在先廣泛地辨析諸心所法。頌文說：『心所且有五，大地法等異。』論述：諸心所法大概有五品，因為大地法（Mahabhumi-ka-dharma，普遍存在於所有心識中的心理現象）等有差別。五品是什麼？一大地法，二大善地法（Kusala-mahabhumika-dharma，普遍存在於所有善心中的心理現象），三大煩惱地法（Klesa-mahabhumika-dharma，普遍存在於所有煩惱心中的心理現象），四大不善地法（Akusala-mahabhumika-dharma，普遍存在於所有不善心中的心理現象），五小煩惱地法（Parittaklesa-bhumika-dharma，只在某些心中生起的煩惱心理現象）。地，是指容止之處，或者說是所行之處。如果這是彼的容止所行之處，就說此法是彼法地。地就是心的大法地，所以名為大地。這裡如果某種法是大地所有的，就名為大地法。意思是說，這種法普遍與一切品類的一切心同時生起。因此，心不是大地法，因為它不是與心同時生起的。這種法是什麼？頌文說：『受想思觸欲，慧念與作意，勝解三摩地，遍於一切心。』論述：對於所依身（Asraya-kaya，作為心識所依賴的身體）能夠帶來利益或損害，或者兩者都相反。領受非可愛和俱相違的觸，稱為受（Vedana，感受）。安立執取女男等境（Visaya，對像）的差別相因，稱為想（Samjna，概念）。令心造作善、不善、無記（Avyakrta，非善非惡）的行為，成就妙、劣、中性的狀態，稱為思（Cetana，意志）。因為有思，所以令心對於境有動作用，猶如磁石的勢力能夠令鐵有動用。由根（Indriya，感覺器官）、境、識（Vijnana，意識）和合而生，能夠作為受的原因而有所觸對，稱為觸（Sparsa，接觸）。希求取境，稱為欲（Chanda，意願）。簡擇所緣（Alambana，所觀對像）的邪正等相，稱為慧（Prajna，智慧）。對於境明記不忘失的原因，稱爲念（Smrti，記憶）。引導心和心所令其專注于所緣，有...

【English Translation】 English version:

Question: 'Do mind (Citta) and mental factors (Caitasika) necessarily arise together? If one is missing, the others will not arise?' All activities (Sarva-samskara) are all conditioned phenomena, that is, activities that are with form (Rupa) and without form (Arupa). It must be said together before, and it should be passed down here. It means that when activities such as those with form arise, they must arise simultaneously with the four characteristics (Lakshana) of arising (Jati), abiding (Sthiti), change (Anyathatva), and cessation (Nirodha). Saying 'or obtained' means that only sentient beings' (Sattva) dharmas arise simultaneously with attainment (Prapti). Or it can be said that this shows that it does not apply to all activities. Among the four conditioned (Catur-laksana) phenomena mentioned earlier, the analysis of form and mind (Rupa-citta) has been extensively discussed, as mentioned in the previous chapter. Mental factors and other dharmas have not been extensively analyzed. Now, let's first extensively analyze the mental factors. The verse says: 'Mental factors are roughly five, different from universal mental factors, etc.' Discussion: Mental factors are roughly of five categories because universal mental factors (Mahabhumi-ka-dharma) and others have differences. What are the five categories? First, universal mental factors; second, wholesome universal mental factors (Kusala-mahabhumika-dharma); third, afflictive universal mental factors (Klesa-mahabhumika-dharma); fourth, unwholesome universal mental factors (Akusala-mahabhumika-dharma); and fifth, minor afflictive mental factors (Parittaklesa-bhumika-dharma). 'Ground' refers to the place of dwelling or the place of activity. If this is the place of dwelling or activity of that, then this dharma is said to be the ground of that dharma. The ground is the great ground of the mind's dharmas, so it is called 'universal'. Here, if a certain dharma is possessed by the universal ground, it is called a universal mental factor. It means that this dharma universally arises simultaneously with all minds of all categories. Therefore, the mind is not a universal mental factor because it does not arise simultaneously with the mind. What is this dharma? The verse says: 'Feeling, perception, volition, contact, desire, wisdom, mindfulness, and attention, ascertainment, concentration, pervade all minds.' Discussion: For the dependent body (Asraya-kaya), it can bring benefit or harm, or both can be contrary. Experiencing unpleasant and contradictory contact is called feeling (Vedana). Establishing and grasping the differences in objects (Visaya) such as male and female is called perception (Samjna). Causing the mind to create good, unwholesome, and neutral (Avyakrta) actions, achieving excellent, inferior, and neutral states, is called volition (Cetana). Because there is volition, it causes the mind to have activity towards the object, just like the power of a magnet can cause iron to have activity. Arising from the combination of sense organs (Indriya), objects, and consciousness (Vijnana), it can be the cause of feeling and have contact, which is called contact (Sparsa). Desiring to grasp the object is called desire (Chanda). Discriminating the right and wrong aspects of the object of attention (Alambana) is called wisdom (Prajna). The cause of clearly remembering and not forgetting the object is called mindfulness (Smrti). Guiding the mind and mental factors to focus on the object of attention, having...

所警覺。說名作意。此即世間說為留意于境印可。說名勝解。勝謂增勝。解謂解脫。此能令心於境無礙自在而轉。如增上戒增上定等。令心無亂取所緣境。不流散因名三摩地。委辯自相如五事釋。如是已說十大地法。大善法地名大善地。此中若法大善地所有。名大善地法。謂法恒于諸善心有。彼法是何。頌曰。

信及不放逸　　輕安舍慚愧　二根及不害　　勤唯遍善心

論曰。心濁相違現前忍許。無倒因果各別相屬。為欲所依能資勝解。說名為信。專於己利防身語意。放逸相違。名不放逸。正作意轉身心輕利。安適之因心堪任性。說名輕安。心平等性。說名為舍。掉舉相違如理所引令心不越。是為舍義。趣向如理自法二種。增上所生違愛等流心自在性。說名為慚愛樂修習功德為先。違癡等流厭惡劣法。說名為愧。有說怖畏謫罰惡趣自他謗因。說名為愧。二根者謂無貪無瞋。已得未得境界耽著。希求相違無愛染性。名為無貪。于情非情無恚害意哀愍種子。說名無瞋。與樂損惱有情相違心賢善。性說名不。害於諸已生功德過失守護棄捨。于諸未生功德過失令生不生心無墮性。說名為勤。由有此故。心於如理所作事業堅進不息。說二及言兼攝欣厭。厭謂善心審諦觀察無量過患。法實性故。起順無貪心厭背性。與

【現代漢語翻譯】現代漢語譯本：所警覺。這被稱為作意（Manasikara，心理活動）。這在世間被稱為留意于境界並認可。這被稱為勝解（Adhimoksha，勝妙的理解）。勝是指增勝，解是指解脫。這能使心在境界上無礙自在地運轉，如增上戒、增上定等。使心不散亂，專注于所緣境，不流散的原因被稱為三摩地（Samadhi，禪定）。詳細的自相解釋如五事釋。以上已經說了十大地法。大善法地被稱為大善地。其中如果有什麼法是大善地所具有的，就稱為大善地法。這些法恒常存在於各種善心中。這些法是什麼呢？頌曰：信及不放逸，輕安舍慚愧，二根及不害，勤唯遍善心。論曰：與心混濁狀態相違，對現前的事物能夠忍受和認可，對無顛倒的因果各自歸屬，爲了慾望所依，能夠資助勝解，這被稱為信（Shraddha，信仰）。專注于自身利益，防止身語意的放逸，與放逸相反，這被稱為不放逸（Apramada，不放逸）。通過正確的作意轉變，身心變得輕快便利，安適的原因，心的堪能性，被稱為輕安（Prashrabdhi，輕安）。心的平等性，被稱為舍（Upeksha，舍）。與掉舉相反，如理所引導，使心不越界，這就是舍的含義。趣向如理的自法和二種，增上所生，與愛等煩惱相反，心的自在性，被稱為慚（Hri，慚）。以喜愛修習功德為先，與癡等煩惱相反，厭惡低劣的法，被稱為愧（Apatrapya，愧）。有人說，怖畏懲罰、惡趣、來自自身或他人的誹謗的原因，被稱為愧。二根指的是無貪（Alobha，無貪）和無瞋（Advesha，無瞋）。對於已經得到或未得到的境界的耽著和希求的相反，沒有愛染的性質，被稱為無貪。對於有情和非有情沒有嗔恚和傷害的意念，具有哀憫的種子，被稱為無瞋。與給予快樂和損害有情相反，心的賢善性質被稱為不害（Avihimsa，不害）。對於已經產生的功德過失，守護和捨棄；對於尚未產生的功德過失，使其產生或不產生，心沒有墮落的性質，被稱為勤（Virya，精進）。由於有這些，心對於如理所作的事業，堅定前進不停止。說『二及』，兼攝欣厭。厭是指善心審諦觀察無量過患，法真實性，因此產生順應無貪的心厭背的性質，與

【English Translation】 English version: is alerted. This is called Manasikara (attention). This is known in the world as paying attention to the object and approving it. This is called Adhimoksha (superior understanding). 'Sheng' means increasing, and 'Jie' means liberation. This enables the mind to operate freely and unhindered in the realm of objects, such as increased precepts and increased concentration. It prevents the mind from being distracted, focusing on the object of attention, and the reason for not being scattered is called Samadhi (concentration). Detailed explanations of its self-characteristics are as explained in the Five Matters. The above has already explained the Ten Universal Mental Factors. The Great Wholesome Ground is called the Great Wholesome Ground. If any dharma within it is possessed by the Great Wholesome Ground, it is called the Great Wholesome Ground Dharma. These dharmas are constantly present in all wholesome minds. What are these dharmas? The verse says: Faith and non-negligence, pliancy, equanimity, shame, and remorse, the two roots and non-harming, diligence pervade only wholesome minds. The treatise says: It is contrary to the state of mental turbidity, able to endure and approve of present things, and the cause and effect of non-invertedness each belong separately. It is the basis for desire and can assist superior understanding. This is called Shraddha (faith). Focusing on one's own interests, preventing negligence of body, speech, and mind, and being the opposite of negligence is called Apramada (non-negligence). Through correct attention and transformation, the body and mind become light and convenient, the cause of comfort, and the mind's ability is called Prashrabdhi (pliancy). The equality of the mind is called Upeksha (equanimity). Contrary to agitation, guided by reason, so that the mind does not cross the boundary, this is the meaning of equanimity. Approaching the self-dharma and the two kinds of reason, produced by increase, contrary to afflictions such as love, the mind's freedom is called Hri (shame). Taking pleasure in cultivating merits as the first, contrary to afflictions such as ignorance, and disliking inferior dharmas is called Apatrapya (remorse). Some say that the cause of fearing punishment, evil realms, and slander from oneself or others is called remorse. The two roots refer to Alobha (non-greed) and Advesha (non-hatred). The opposite of attachment and desire for realms that have been obtained or not obtained, and the nature of not having love and attachment is called non-greed. Not having thoughts of anger and harm towards sentient and non-sentient beings, and having the seeds of compassion is called non-hatred. Contrary to giving pleasure and harming sentient beings, the virtuous nature of the mind is called Avihimsa (non-harming). For the merits and faults that have already arisen, guarding and abandoning them; for the merits and faults that have not yet arisen, causing them to arise or not arise, and the mind not having the nature of falling is called Virya (diligence). Because of these, the mind is firm and unceasing in the tasks done according to reason. Saying 'two and', includes both joy and aversion. Aversion refers to the wholesome mind carefully observing countless faults, the true nature of the dharma, and therefore giving rise to the nature of aversion in accordance with the mind of non-greed, and with

此相應名厭作意。欣謂善心欣求過患出離對治。此增上力起順證修心欣尚性。此于離喜未至等地。亦有現行。故非喜受。與此相應名欣作意。諸契經中。喜欣別說從欣生喜。契經說故。諸作是說。劣喜名欣。彼輕安等應同此說。無異因故。何因唯喜說有勝劣。非輕安等故理不然。欣厭行相更互相違。於一心中無容並起。是故於此不正顯說。大善地法性不成故。亦有喜根厭行俱轉。定無有欣厭行俱轉。為表此二定不俱行。說二及言行相違故。

說一切有部顯宗論卷第五大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第六

尊者眾賢造

三藏法師玄奘奉　詔譯辯差別品第三之二

如是已說大善地法。大煩惱法地名大煩惱地。此中若法大煩惱地所有名大煩惱地法。謂法恒于染污心有彼法是何。頌曰。

癡逸怠不信　　惛掉恒唯染

論曰。云何如是六種名大煩惱地法。以恒唯與諸染心俱。頌言染者。是染心義。又放逸等及與無明。如其次第應知即是前不放逸勤信輕安舍等所治。癡謂愚癡于所知境障如理解。無辯了相說名愚癡。即是無明無智無顯。逸謂放逸。于專己利棄捨縱情。名為放逸。怠謂懈怠。于善事業𨵗減勝能。于惡事業順成勇悍。無

【現代漢語翻譯】現代漢語譯本此相應的稱為『厭作意』（厭惡的心理活動）。『欣』指的是善心，欣求于對過患的認識和出離的對治。這種增上力引發順應證悟的修心，使人欣然嚮往其性質。這種『欣』在離喜未至定等地也有顯現，因此不是喜受。與此相應的稱為『欣作意』（欣悅的心理活動）。在許多契經中，『喜』和『欣』是分別說明的，因為『喜』是從『欣』中產生的，這是契經所說的。有些人說，微弱的『喜』就叫做『欣』。如果這樣說，那麼輕安等也應該同樣處理，因為沒有不同的原因。為什麼只有『喜』被說成有勝劣之分，而不是輕安等呢？所以這個道理是不成立的。『欣』和『厭』的行相是互相違背的，在同一個心中不可能同時產生。因此，在這裡不正當地顯說。因為大善地法的性質不能成立。也有喜根和厭行同時運作的情況，但絕對沒有欣行和厭行同時運作的情況。爲了表明這二者一定不會同時運作，所以說『二及』，因為它們的行相是相違背的。

《說一切有部顯宗論》卷第五大正藏第 29 冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第六

尊者眾賢造

三藏法師玄奘奉詔譯《辯差別品》第三之二

如上已經說明了大善地法。『大煩惱法地』稱為『大煩惱地』。這裡面，如果某個法是大煩惱地所擁有的，就稱為『大煩惱地法』。也就是說，某個法總是存在於染污心中，這個法是什麼呢？頌文說：

『癡逸怠不信惛掉恒唯染』

論述：為什麼這六種法被稱為『大煩惱地法』呢？因為它們總是隻與各種染污心同時存在。頌文中的『染』，指的是染污心的含義。另外，放逸等以及無明，應該知道它們分別就是前面不放逸、勤、信、輕安、舍等所對治的。『癡』指的是愚癡，對於所知之境，障礙如實的理解，沒有辨別了知的相狀，這被稱為愚癡，也就是無明、無智、無顯。『逸』指的是放逸，對於專注于自己的利益，棄捨而縱情，這被稱為放逸。『怠』指的是懈怠，對於善的事業，減損殊勝的能力，對於惡的事業，順從成就的勇悍，沒有羞恥和畏懼。

【English Translation】 English version This corresponding one is called '厭作意 (yàn zuò yì)' (a mental activity of aversion). '欣 (xīn)' refers to a wholesome mind, aspiring to the recognition of faults and the antidote of detachment. This increasing power gives rise to a mind that cultivates in accordance with enlightenment, making one gladly yearn for its nature. This '欣 (xīn)' also manifests in the states of離喜未至定 (lí xǐ wèi zhì dìng) and others, therefore it is not a feeling of joy. The corresponding one is called '欣作意 (xīn zuò yì)' (a mental activity of delight). In many sutras, '喜 (xǐ)' (joy) and '欣 (xīn)' (delight) are explained separately, because '喜 (xǐ)' arises from '欣 (xīn)', as stated in the sutras. Some say that a weak '喜 (xǐ)' is called '欣 (xīn)'. If this is the case, then lightness and ease, etc., should be treated the same way, because there is no different reason. Why is it that only '喜 (xǐ)' is said to have superior and inferior distinctions, and not lightness and ease, etc.? Therefore, this reasoning is not valid. The characteristics of '欣 (xīn)' and '厭 (yàn)' are mutually contradictory, and cannot arise simultaneously in the same mind. Therefore, it is improperly explained here. Because the nature of the great wholesome mental factors cannot be established. There are also cases where the root of joy and the activity of aversion operate simultaneously, but there is absolutely no case where the activity of delight and the activity of aversion operate simultaneously. To indicate that these two will definitely not operate simultaneously, it is said 'both', because their characteristics are contradictory.

《Abhidharma-samuccaya-vyākhyā》 Volume 5 Taisho Tripitaka Volume 29 No. 1563 《Abhidharma-samuccaya-vyākhyā》

《Abhidharma-samuccaya-vyākhyā》 Volume 6

Composed by Venerable Samghabhadra

Translated by Tripiṭaka Master Xuanzang under Imperial Order, Chapter 3, Section 2: Differentiation

As mentioned above, the great wholesome mental factors have been explained. The 'ground of great afflictions' is called the 'great ground of afflictions'. Here, if a certain dharma is possessed by the great ground of afflictions, it is called a 'dharma of the great ground of afflictions'. That is to say, if a certain dharma is always present in a defiled mind, what is this dharma? The verse says:

'Ignorance, laxity, indolence, disbelief, torpor, restlessness, always only defile.'

Commentary: Why are these six dharmas called 'dharmas of the great ground of afflictions'? Because they always exist only simultaneously with various defiled minds. The word 'defile' in the verse refers to the meaning of defiled mind. In addition, laxity, etc., and ignorance, should be known to be respectively the antidotes to non-laxity, diligence, faith, lightness and ease, equanimity, etc., mentioned earlier. 'Ignorance' refers to delusion, which obstructs the true understanding of the objects of knowledge, lacking the characteristic of discernment and understanding, which is called ignorance, that is, ignorance, lack of wisdom, and lack of clarity. 'Laxity' refers to放逸 (fàng yì) (carelessness), abandoning and indulging in one's own interests, which is called laxity. 'Indolence' refers to 懈怠 (xiè dài) (laziness), diminishing the superior ability in wholesome activities, and readily becoming brave and fierce in evil activities, without shame or fear.

明等流名為懈怠。由此說為鄙劣勤性。勤習鄙穢故名懈怠。不信者謂心不澄凈邪見等流。于諸諦寶靜慮等至現前輕毀。于施等因及於彼果。心不現許名為不信。惛謂惛沈𧄼瞢不樂等所生心重性。說名惛沈。由斯覆蔽心便惛昧無所堪任。瞢憒性故。由是說為輕安所治。心為大種。能生因故。由此為先起身重性。假說惛沈。實非惛沈。彼是身識所緣境故。然此惛沈無明覆故。本論不說為大煩惱地法。有言。彼論說無明名。唯目惛沈相相似故。無明性是大遍行故。是此地法不說而成。有說此名總目二義。掉謂掉舉。親里尋等所生。令心不寂靜性。說名掉舉。心與此合越路而行。非理作意。失念心亂。不正知。邪勝解。前已說為大地法故。於此地法中雖有而不說。如於大善地法不說無癡善根。唯諸染心恒有此六。如是已說大煩惱地法。大不善法地名大不善地。此中若法大不善地所有名大不善地法。謂法恒于不善心有。彼法是何頌曰。

唯遍不善心　　無慚及無愧

論曰。唯二心所但與一切不善心俱。謂無慚愧。故唯二種名此地法。此二法相如后當顯。如是已說大不善地法。小煩惱法地名小煩惱地。此中若法小煩惱地所有名小煩惱地法。謂法少分染污心俱。彼法是何。頌曰。

忿覆慳嫉惱　　害恨諂誑憍　如是

【現代漢語翻譯】現代漢語譯本『明等流』被稱為懈怠（Kausīdya，精神上的懶惰）。因此，懈怠被認為是卑劣的勤奮。由於勤奮地練習卑劣的事物，所以稱為懈怠。不信（Āśraddhya，缺乏信念）是指心不清凈，是邪見（Mithyā-dṛṣṭi，錯誤的見解）的等流（Niṣyanda，結果）。對於諸諦（Satya，真理）、寶（Ratna，珍寶）、靜慮（Dhyāna，禪定）、等至（Samāpatti，等持）現前輕視譭謗。對於佈施（Dāna，給予）等因以及其果報，內心不認可，這稱為不信。惛（Styāna，昏沉）是指由昏沉、𧄼瞢（不清楚的狀態）、不樂等所產生的心沉重性。這被稱為昏沉。由於昏沉的覆蓋，心變得昏昧，無法勝任任何事情，處於𧄼瞢憒亂的狀態。因此，昏沉被認為是輕安（Praśrabdhi，輕快安適）所對治的。心是大種（Mahābhūta，四大元素），是能生之因。因此，以心為先導而起身重性，假名為昏沉，但實際上並非真正的昏沉，因為它是身識所緣的境界。然而，由於這種昏沉被無明（Avidyā，無知）所覆蓋，所以在本論中沒有被說為大煩惱地法。有人說，該論中提到的『無明』，只是指與昏沉的相貌相似。無明的性質是大遍行（Mahā-paryāya，普遍存在），因此即使不特別說明，它也存在於此地法中。也有人說，這個名稱總括了兩種含義。掉（Auddhatya，掉舉）是指由親里（親屬）、尋（Vitarka，尋求）等所生，使心不寂靜的性質。這被稱為掉舉。心與掉舉結合，就會越過正道而行，產生非理作意（Ayoniśo-manaskāra，不如理的作意）、失念（Mūṣitasmṛtitā，失去正念）、心亂（Vikṣepa，散亂）、不正知（Asamprajanya，不正知）、邪勝解（Mithyādhimokṣa，錯誤的勝解）。因為前面已經說過這些是大地法（Mahā-bhūmika，普遍存在的心所），所以即使存在於此地法中，也不再重複說明，就像在大善地法（Mahā-kuśala-bhūmika，普遍存在的善心所）中不說無癡善根（Arāga-kuśala-mūla，無貪善根）一樣。只有在各種染污心中，才恒常存在這六種（大煩惱地法）。以上已經說明了大煩惱地法。大不善法地（Mahā-akuśala-bhūmika，普遍存在的不善心所）被稱為大不善地。其中，凡是大不善地所擁有的法，就稱為大不善地法。這些法恒常存在於不善心中。這些法是什麼呢？頌曰：『唯遍不善心，無慚及無愧。』論曰：只有兩種心所始終與一切不善心同時存在，即無慚（Āhrīkya，無慚）和無愧（Anapatrāpya，無愧）。因此，只有這兩種被稱為此地法。這兩種法的相狀將在後面詳細闡述。以上已經說明了大不善地法。小煩惱法地（Paritta-kleśa-bhūmika，小煩惱地）被稱為小煩惱地。其中，凡是小煩惱地所擁有的法，就稱為小煩惱地法。這些法與少部分的染污心同時存在。這些法是什麼呢？頌曰：『忿覆慳嫉惱，害恨諂誑憍。』如是

【English Translation】 English version 'Manda-samānāgata' (similar stream) is called Kausīdya (spiritual laziness). Therefore, it is said to be inferior diligence. Because of diligently practicing inferior things, it is called Kausīdya. Āśraddhya (lack of faith) refers to the mind being impure, a result of Mithyā-dṛṣṭi (wrong views). It involves present disparagement and defamation of the Satya (truths), Ratna (jewels), Dhyāna (meditation), and Samāpatti (attainments). Not acknowledging Dāna (giving) and other causes, as well as their results, is called Āśraddhya. Styāna (sloth) refers to the heaviness of mind produced by Styāna, 𧄼瞢 (unclear state), displeasure, etc. This is called Styāna. Due to the covering of Styāna, the mind becomes dull, incapable of anything, and in a state of 𧄼瞢 confusion. Therefore, Styāna is considered to be countered by Praśrabdhi (ease and pliancy). The mind is a Mahābhūta (great element), a cause of production. Therefore, the heaviness of body arising with the mind as a precursor is nominally called Styāna, but it is not actually Styāna, because it is the object of bodily consciousness. However, because this Styāna is covered by Avidyā (ignorance), it is not mentioned as a Mahā-kleśa-bhūmika-dharma (great afflictive mental factor) in this treatise. Some say that the 'Avidyā' mentioned in that treatise only refers to the similarity in appearance to Styāna. The nature of Avidyā is Mahā-paryāya (universally present), so even if it is not specifically mentioned, it is present in this mental factor. Others say that this name encompasses both meanings. Auddhatya (excitement) refers to the nature of the mind being restless, produced by relatives, Vitarka (conceptual thought), etc. This is called Auddhatya. When the mind combines with Auddhatya, it goes astray, giving rise to Ayoniśo-manaskāra (inappropriate attention), Mūṣitasmṛtitā (loss of mindfulness), Vikṣepa (distraction), Asamprajanya (non-alertness), and Mithyādhimokṣa (wrong conviction). Because these have already been mentioned as Mahā-bhūmika (universal mental factors), they are not repeated even if they are present in this mental factor, just as Arāga-kuśala-mūla (non-attachment wholesome root) is not mentioned in Mahā-kuśala-bhūmika (universal wholesome mental factors). Only in various defiled minds are these six (Mahā-kleśa-bhūmika-dharmas) constantly present. The Mahā-kleśa-bhūmika-dharmas have been explained above. Mahā-akuśala-bhūmika (universal unwholesome mental factors) is called Mahā-akuśala-bhūmi. Among them, whatever dharma is possessed by Mahā-akuśala-bhūmi is called Mahā-akuśala-bhūmika-dharma. These dharmas are constantly present in unwholesome minds. What are these dharmas? The verse says: 'Only pervading unwholesome minds are Āhrīkya and Anapatrāpya.' The treatise says: Only two mental factors are always present simultaneously with all unwholesome minds, namely Āhrīkya (shamelessness) and Anapatrāpya (lack of consideration). Therefore, only these two are called this mental factor. The characteristics of these two dharmas will be explained in detail later. The Mahā-akuśala-bhūmika-dharmas have been explained above. Paritta-kleśa-bhūmika (minor afflictive mental factors) is called Paritta-kleśa-bhūmi. Among them, whatever dharma is possessed by Paritta-kleśa-bhūmi is called Paritta-kleśa-bhūmika-dharma. These dharmas are present simultaneously with a small portion of defiled minds. What are these dharmas? The verse says: 'Wrath, concealment, stinginess, jealousy, annoyance, harm, resentment, deceit, dishonesty, conceit.' Thus

類名為　　小煩惱地法

論曰。類言為攝不忍不樂憤發等義。小是少義。顯非一切染污心俱。又無相應。唯修所斷。意識俱起無明相應。隨煩惱中當釋其相。此諸心所皆實有性。非一品類所緣義中。種種行相俱時起故。一體同時如所緣義。差別行相無容有故。然由余法所制伏故。見其相續變異而起。現見清油垢水風等。勢力制持燈相續中。便有明昧聲動等故。如是已說大地法等品類決定心所差別。復有此余不定心所。惡作睡眠尋伺等類。總說名為不定地法。今應抉擇。一切心所諸心品中俱生數量。何心品內有幾心所。頌曰。

欲有尋伺故　　于善心品中　二十二心所　　有時增惡作　于不善不共　　見俱唯二十　四煩惱忿等　　惡作二十一　有覆有十八　　無覆許十二　睡眠遍不違　　若有皆增一

論曰。且欲界中心品有五。謂善唯一不善有二。謂不共無明俱生及余煩惱等俱生。無記有二。謂有覆無記及無覆無記。如是欲界一切心品。決定恒與尋伺相應。故善心品有二十二心所俱生。謂十大地法。十大善地法及不定。二謂尋與伺。此中勤舍應不俱生。行相違故。如進與止。造修委棄。理不同時。契經亦遮。此二俱起。說修二法。時非時故。如契經說。心若惛沈。爾時應修擇法勤喜修輕安定

【現代漢語翻譯】現代漢語譯本

小煩惱地法

論述：『類』這個詞是爲了概括不忍、不樂、憤發等等含義。『小』是少的意思，表明並非與一切染污心同時生起，也沒有相應的法，唯有通過修習才能斷除，與意識同時生起，與無明相應。關於隨煩惱的相狀，將在後面解釋。這些心所都是真實存在的，並非單一品類。在所緣境的意義中，種種行相同時生起，因為一體同時，所以所緣境的差別行相不可能存在。然而，由於受到其他法的制伏，才能看到其相續的變異而生起。就像現在看到的清油、污垢、風等等，其勢力制約著燈的相續，燈的相續中便有明暗、聲音、動靜等等變化。

像這樣已經說完了大地法等等品類的決定心所差別。還有一些不確定的心所，如惡作（後悔）、睡眠、尋、伺等等，總的來說叫做不定地法。現在應該決定，一切心所與各種心品同時生起的數量。在哪個心品內有多少心所？頌文說：

『欲界有尋伺的緣故，在善心品中，有二十二個心所，有時會增加惡作（後悔）。在不善和不共（無明）同時生起時，只有二十個。與四種煩惱（貪、嗔、慢、癡）和忿等同時生起時，有惡作（後悔），共二十一個。有覆無記有十八個，無覆無記允許有十二個。睡眠是普遍存在的，不相違背，如果存在，都會增加一個。』

論述：首先，欲界的心品有五種。善心只有一種；不善心有兩種，即與不共無明同時生起，以及與其餘煩惱等同時生起；無記心有兩種，即有覆無記和無覆無記。像這樣，欲界的一切心品，都必定恒常與尋和伺相應。因此，善心品有二十二個心所同時生起，即十大地法、十大善地法，以及兩個不定法，即尋和伺。這裡，勤（精進）和舍（平靜）應該不會同時生起，因為它們的行相是相違背的，就像前進和停止、造作和放棄、委任和拋棄，道理上不同時。契經也禁止這二者同時生起，說修習兩種法，有時和非時。就像契經所說，心如果昏沉，這時應該修習擇法（智慧）、勤（精進）、喜（歡喜）、修輕安（身心輕快安適）。

【English Translation】 English version

The Dharmas of Minor Afflictions

Treatise: The term 'category' (類) is used to encompass meanings such as intolerance, displeasure, resentment, and agitation. 'Minor' (小) signifies 'few,' indicating that these afflictions do not arise simultaneously with all defiled minds, nor do they have corresponding dharmas. They are only severed through cultivation and arise simultaneously with consciousness, corresponding to ignorance. The characteristics of the secondary afflictions will be explained later. These mental factors are all truly existent and not of a single category. In the context of the object of cognition, various aspects arise simultaneously because they are one and simultaneous. Therefore, there can be no differing aspects of the object of cognition. However, due to being subdued by other dharmas, one sees their continuous changes arising. Just as one sees clear oil, dirty water, wind, and so on, their power controls the continuity of a lamp, and in the lamp's continuity, there are changes in brightness, sound, movement, and so on.

Thus, the differences in the determined mental factors of the categories such as the Great Earth Dharmas have been explained. There are also some uncertain mental factors, such as regret (惡作), sleep (睡眠), investigation (尋), and discernment (伺), which are collectively called the Uncertain Earth Dharmas. Now, it should be determined how many mental factors arise simultaneously in each mind category. How many mental factors are there in each mind category? The verse says:

'Because the desire realm has investigation and discernment, in the wholesome mind category, there are twenty-two mental factors, and sometimes regret is added. When unwholesome and non-common (ignorance) arise simultaneously, there are only twenty. When the four afflictions (greed, hatred, pride, ignorance) and anger, etc., arise simultaneously, there is regret, totaling twenty-one. Defiled indeterminate has eighteen, undefiled indeterminate is allowed to have twelve. Sleep is pervasive and not contradictory; if it exists, one is always added.'

Treatise: First, the mind categories in the desire realm are five. There is only one wholesome mind; there are two unwholesome minds, namely, arising simultaneously with non-common ignorance and arising simultaneously with other afflictions, etc.; there are two indeterminate minds, namely, defiled indeterminate and undefiled indeterminate. Thus, all mind categories in the desire realm are necessarily and constantly associated with investigation and discernment. Therefore, the wholesome mind category has twenty-two mental factors arising simultaneously, namely, the ten Great Earth Dharmas, the ten Wholesome Earth Dharmas, and two uncertain dharmas, namely, investigation and discernment. Here, diligence (勤) and equanimity (舍) should not arise simultaneously because their aspects are contradictory, like advancing and stopping, creating and abandoning, entrusting and discarding, which are not simultaneous in principle. The sutras also prohibit these two from arising simultaneously, saying that cultivating two dharmas has times and non-times. As the sutra says, if the mind is dull and lethargic, then one should cultivate discrimination (擇法), diligence (勤), joy (喜), and tranquility (輕安).

舍則為非時。心若掉舉。爾時應修輕安定舍修擇法勤喜則為非時。俱生無失不相違故。住正理者起如理行不息名勤。即于爾時棄非理行平等名舍。又于如理非理行中。舍如持稱進止平等故。舍與勤更相隨順。起善止惡行不相違。若於所緣一取一舍。更相違背。可有此失。不定地法復有二種。一者惡作。二者睡眠。非此二法貫通三界及六識身。有漏無漏。非唯不染。亦非唯染。故善心品非一切時。皆有惡作。但容可有。有時增數至二十三。言惡作者。悔以惡作為所緣故立惡作名。如無相定。有說無相及身念住有處名身。若爾有緣所未作事。心生追悔。應非惡作。不爾未作亦名作故。如追悔言。我先不作如是事業。是我惡作。然此惡作通善不善。不通無記。隨憂行故。離欲貪者。不成就故。非無記法。有如是事。然有追變。我須何為。不消而食。我須何為。不畫此壁。如是等類。彼心乃至未觸憂根。但是省察未起惡作。若觸憂根便起惡作。爾時惡作理同憂根。故說惡作有如是相。謂令心戚惡作心品。若離憂根誰令心戚。惡作有四。謂善不善。一一皆依一處起故。若於不善不共心品。應知二十心所俱生。謂十大地法。六大煩惱地法。二大不善地法。並二不定。謂尋與伺。何等名為不共心品。謂此心品唯有無明。無有所餘貪隨

眠等。如不共品邪見見取及戒禁取俱生亦爾。大地法中即慧差別。說名為見。故數不增。頌言唯者。是簡別義。謂唯見俱定有二十表。不共品中容有惡作等。謂若惡作是不善者。唯無明俱非余煩惱。貪慢二種歡行轉故。瞋外門轉行相粗故。非惡作俱。疑不決定。惡作決定故不俱起。有身見等。歡行轉故。極猛利故。惡作不爾。然此惡作。依善惡行事處轉故。諸見不爾。故不相應。邪見一分雖戚行轉。而二因故非惡作俱。是故惡作是不善者。唯無明俱容在不共。忿等亦爾。於四不善貪瞋慢疑煩惱心品。有二十一心所俱生。二十如不共加貪等隨一。於前所說忿等相應隨煩惱品亦二十一心所俱生。二十如不共加忿等隨一。不善惡作相應心品亦二十一心所俱生。謂即惡作等二十一。若於無記有覆心品。唯有十八心所俱生。謂二十中除大不善。欲界無記有覆心者。謂與薩迦耶見及邊執見相應。不增見義如前應釋。于余無記無覆心品。許唯十二心所俱生。謂十大地法並不定尋伺。有執惡作亦通無記。憂如喜根非唯有記。此相應品便有十三心所俱起。睡眠一切不相違故。于諸心品皆可現行。于善不善無記心品。隨何品有即說此增。隨其所應當各增數。工巧處等諸無記心。似有勇悍。然非稱理。而起加行。故無有勤。又非染污故無懈怠

【現代漢語翻譯】現代漢語譯本：睡眠等也是如此。不共品中的邪見、見取見和戒禁取見，與俱生的情況相同。在大地法中，慧的差別被稱為『見』，因此數量沒有增加。頌文中的『唯』字是簡別之義，意思是隻有與『見』同時生起的，必定有二十種表。不共品中可能存在惡作等。如果惡作是不善的，那麼它只與無明同時生起，不與其他煩惱同時生起。貪和慢兩種煩惱是歡行轉的，而嗔是外門轉，行相粗猛，所以不與惡作同時生起。疑是不決定的，而惡作是決定的，所以它們不會同時生起。有身見等是歡行轉的，極其猛利，惡作則不是這樣。然而，這個惡作是依善惡行事處轉的，而諸見不是這樣，所以它們不相應。邪見的一部分雖然是戚行轉的，但由於兩個原因，它不與惡作同時生起。因此，惡作是不善的，只與無明同時生起，可能存在於不共品中。忿等也是如此。在與貪、嗔、慢、疑四種不善煩惱相應的心品中，有二十一種心所同時生起，這二十一種心所是不共法加上貪等其中之一。在前面所說的與忿等相應隨煩惱品中，也有二十一種心所同時生起，這二十一種心所是不共法加上忿等其中之一。與不善惡作相應的心品中，也有二十一種心所同時生起，也就是惡作等二十一種。如果是在無記有覆心品中，只有十八種心所同時生起，也就是二十種心所中去除了大不善。欲界的無記有覆心，是與薩迦耶見（Sakkāya-ditthi，有身見）和邊執見（antagāha-ditthi，常見和斷見）相應的。不增加『見』的意義，應該像前面解釋的那樣理解。在其餘的無記無覆心品中，允許只有十二種心所同時生起，也就是十大地法加上不定尋伺。有人認為惡作也通於無記，憂如喜根，並非只有有記。與此相應的心品便有十三種心所同時生起。睡眠與一切都不相違，所以在各種心品中都可以現行。在善、不善、無記心品中，隨哪一種心品存在，就說這種心品增加。應該根據情況各自增加數量。工巧處等各種無記心，似乎有勇悍，但並非稱理，而是發起加行，所以沒有勤。又因為不是染污，所以沒有懈怠。

【English Translation】 English version: Sleep and so on are also like this. In the category of non-common qualities, wrong view (邪見, micchā-ditthi), view of holding views (見取見, ditthi-paramasa) and view of holding precepts and vows (戒禁取見, silabbata-paramasa) are the same in terms of co-arising. Within the universal mental factors, the distinction of wisdom is called 'view,' so the number does not increase. The word 'only' in the verse has a distinguishing meaning, meaning that only those that arise simultaneously with 'view' definitely have twenty manifestations. In the category of non-common qualities, there may be regret (惡作, kukkucca) and so on. If regret is unwholesome, then it only arises simultaneously with ignorance (無明, avijjā), not with other defilements. Greed and pride are of the nature of joyful movement, while anger is of the nature of external movement and its characteristics are coarse, so it does not arise simultaneously with regret. Doubt is uncertain, while regret is certain, so they do not arise simultaneously. Self-view (有身見, sakkāya-ditthi) and so on are of the nature of joyful movement and are extremely intense, which is not the case with regret. However, this regret moves according to wholesome and unwholesome actions and situations, which is not the case with views, so they are not compatible. Although a part of wrong view is of the nature of sorrowful movement, it does not arise simultaneously with regret due to two reasons. Therefore, regret is unwholesome, only arises simultaneously with ignorance, and may exist in the category of non-common qualities. Anger and so on are also like this. In the mental states associated with the four unwholesome defilements of greed, anger, pride, and doubt, twenty-one mental factors arise simultaneously, which are the non-common qualities plus one of greed and so on. In the subsidiary defilements associated with anger and so on mentioned earlier, twenty-one mental factors also arise simultaneously, which are the non-common qualities plus one of anger and so on. In the mental state associated with unwholesome regret, twenty-one mental factors also arise simultaneously, which are the twenty-one including regret. If it is in the indeterminate obscured mental state, only eighteen mental factors arise simultaneously, which are the twenty mental factors excluding great unwholesome factors. The indeterminate obscured mind of the desire realm is associated with self-view (薩迦耶見, Sakkāya-ditthi) and extreme views (邊執見, antagāha-ditthi). The meaning of not increasing 'view' should be understood as explained earlier. In the remaining indeterminate unobscured mental states, it is allowed that only twelve mental factors arise simultaneously, which are the ten universal mental factors plus the indeterminate investigation and discernment. Some hold that regret also applies to the indeterminate, and sorrow is like the root of joy, not only determinate. The mental state associated with this then has thirteen mental factors arising simultaneously. Sleep is not contradictory to anything, so it can manifest in all mental states. In wholesome, unwholesome, and indeterminate mental states, whichever mental state exists, it is said that this mental state increases. The number should be increased according to the circumstances. Various indeterminate minds such as skillful activities seem to have courage, but they are not reasonable, but rather initiate effort, so there is no diligence. Also, because it is not defiled, there is no laziness.

。無信不信類此應知。已說欲界心所俱生諸品定量當說上界。頌曰。

初定除不善　　及惡作睡眠　中定又除尋　　上兼除伺等

論曰。初靜慮中於前所說諸心所法。除唯不善惡作睡眠。余皆具有。唯不善者謂瞋煩惱及無慚愧。除諂誑憍所餘忿等。余皆有者如欲界說。中間靜慮除前所除。又更除尋余皆具有。第二靜慮已上乃至無色界中。除前所除。又除伺等。等者顯除諂誑。余皆如前。具有以從欲界乃至梵天。皆有王臣眾主等別。故有諂誑。上地皆無。如是已說三界所繫諸心心所俱生定量有諸心所。性相似同難知差別。今隨宗義辯彼別相無慚無愧。愛之與敬別相云何。頌曰。

無慚愧不重　　于罪不見怖　愛敬謂信慚　　唯于欲色有

論曰。無慚無愧差別相者。于諸功德及有德者。無敬無崇。無所忌難。無所隨屬。說名無慚。諸功德者謂尸羅等。有德者謂親教等。於此二境無敬無崇。是無慚相。即是崇敬能障礙法。或緣諸德說為無敬。緣有德者說為無崇。無所忌難。無所隨屬。總顯前二。或隨次第。于所造罪不見怖畏。說名無愧。諸觀行者所呵厭法。說名為罪。于所呵厭諸罪業中。不見能招此世他世。譏毀謫罰。非愛難忍。異熟果等。諸怖畏事。是無愧相。即不忌憚罪業果義。不見怖言。欲

【現代漢語翻譯】現代漢語譯本：不相信因果、不相信業報等都應如是理解。以上已經說明了欲界心所的俱生諸品定量，下面將要說明上界的情況。偈頌說：『初禪定中去除不善心所，以及惡作（kukkritya，後悔）和睡眠（styana，昏沉）；中間禪定又去除尋（vitarka，粗略的思考），上界禪定兼除伺（vicara，精細的思考）等。』論述：在初禪定中，對於前面所說的各種心所法，除了不善、惡作和睡眠之外，其餘都具有。只有不善心所，指的是瞋（dvesa，嗔恨）、煩惱（klesha，煩惱）以及無慚（ahrikya，無慚）和無愧（anapatrapya，無愧）。去除諂（maya，虛偽）、誑（satya，欺騙）、憍（mada，驕傲）所餘的忿（krodha，忿怒）等。其餘都具有，如欲界所說。中間禪定除了前面所去除的，又更去除尋，其餘都具有。第二禪定以上乃至無色界中，除了前面所去除的，又去除伺等。『等』字顯示去除諂和誑。其餘都如前一樣。具有是因為從欲界乃至梵天，都有國王、臣子、民眾、首領等的區別，所以有諂和誑，上地都沒有。像這樣已經說明了三界所繫的心和心所的俱生定量。有各種心所，性質相似相同，難以知道差別。現在根據宗義辨別它們的差別相：無慚和無愧，愛（preman，愛）和敬（gaurava，尊敬），它們的差別是什麼？偈頌說：『無慚和無愧是不尊重，對於罪惡不見恐懼；愛和敬是指信心和慚愧，唯獨在欲界和色界有。』論述：無慚和無愧的差別相是：對於各種功德以及有德之人，沒有尊敬和崇尚，沒有忌憚和為難，沒有隨順和歸屬，這叫做無慚。各種功德指的是戒律等，有德之人指的是親教師等。對於這兩種境界沒有尊敬和崇尚，這是無慚的相狀，也就是能夠障礙崇敬的法。或者緣于各種功德，說為沒有尊敬；緣于有德之人，說為沒有崇尚。沒有忌憚和為難，沒有隨順和歸屬，總的顯示了前面兩種情況。或者隨順次第，對於所造的罪業不見恐懼，這叫做無愧。各種觀行者所呵斥厭惡的法，叫做罪業。對於所呵斥厭惡的各種罪業中，不見能夠招感此世他世的譏諷譭謗、責罰，非可愛、難以忍受的異熟果等各種恐懼的事情，這是無愧的相狀，也就是不忌憚罪業果報的意義。『不見怖』說的是想要...

【English Translation】 English version: Disbelief in karma, disbelief in karmic retribution, and the like should be understood in this way. Having explained the fixed quantities of the co-arising categories of mental factors in the Desire Realm, I will now explain the situation in the higher realms. The verse says: 'In the first dhyana (jhana, meditative state), eliminate unwholesome mental factors, as well as kukkritya (remorse) and styana (sloth and torpor); in the intermediate dhyana, also eliminate vitarka (initial application of thought), and in the higher realms, also eliminate vicara (sustained application of thought) and so on.' Treatise: In the first dhyana, with respect to the various mental factors mentioned earlier, all are present except for the unwholesome, kukkritya, and styana. Only unwholesome mental factors, referring to dvesa (hatred), klesha (afflictions), as well as ahrikya (shamelessness) and anapatrapya (lack of embarrassment). Eliminate maya (deceit), satya (untruthfulness), mada (pride), and the remaining krodha (anger) and so on. The rest are present, as described in the Desire Realm. The intermediate dhyana, in addition to what was previously eliminated, further eliminates vitarka, and the rest are present. From the second dhyana upwards to the Formless Realm, in addition to what was previously eliminated, also eliminate vicara and so on. 'And so on' indicates the elimination of maya and satya. The rest are as before. They are present because from the Desire Realm up to the Brahma Realm, there are distinctions such as kings, ministers, people, and leaders, so there are maya and satya, which are absent in the higher realms. Having thus explained the fixed quantities of the co-arising of mind and mental factors associated with the Three Realms, there are various mental factors that are similar in nature, making it difficult to know the differences. Now, according to the tenets of our school, let us distinguish their different characteristics: What are the differences between ahrikya and anapatrapya, preman (love) and gaurava (respect)? The verse says: 'Shamelessness and lack of embarrassment are disrespect, not seeing fear in wrongdoing; love and respect refer to faith and shame, and are only present in the Desire and Form Realms.' Treatise: The difference between ahrikya and anapatrapya is that with respect to various merits and virtuous individuals, there is no reverence or veneration, no hesitation or difficulty, no compliance or belonging; this is called ahrikya. Various merits refer to precepts and the like, and virtuous individuals refer to preceptors and the like. With respect to these two realms, there is no reverence or veneration; this is the characteristic of ahrikya, which is the dharma that can obstruct reverence. Or, based on various merits, it is said that there is no reverence; based on virtuous individuals, it is said that there is no veneration. No hesitation or difficulty, no compliance or belonging, generally shows the previous two situations. Or, following the order, not seeing fear in the wrongdoing that has been committed is called anapatrapya. The various dharmas that are condemned and disliked by practitioners are called wrongdoing. With respect to the various wrongdoings that are condemned and disliked, not seeing that they can bring about ridicule, defamation, punishment in this life and the next, and various fearful things such as undesirable and unbearable vipaka (result), this is the characteristic of anapatrapya, which is the meaning of not hesitating about the consequences of wrongdoing. 'Not seeing fear' refers to wanting...

顯何義。為不見彼怖。為見而不怖。前應顯無明。后應顯邪見。此言不顯見與不見為無愧體。但顯有法是隨煩惱。能與現行無智邪智為鄰近因。說名無愧。此略義者。謂能令心於德有德無所崇敬。名曰無慚。于罪現行無所忌憚。名為無愧。有餘師說。于諸煩惱不能厭毀。名曰無慚。于諸惡行不能厭毀。說為無愧。有說獨處造罪無恥。名曰無慚若處眾中造罪無恥。說為無愧。有說現起不善心時于異熟因無所顧眄。名曰無慚。于異熟果無所顧眄。說為無愧。諸不善心現在前位。皆于因果無所顧眄。故一心中二法俱起。由此翻釋慚愧異相。若凈意樂。為習善人所樂勝業名有慚者。為得善人所樂勝果名有愧者。諸有愛樂勝業勝果。必亦怖于惡因苦果。一切善心現在前位。定於因果皆無迷惑。故慚與愧一心並生。故有餘師。以如是義摽於心首。說如是言。于所造罪自觀無恥。名曰無慚。觀他無恥。說為無愧。謂異熟因當時現起。故名為自。其異熟果后時方有。故說為他。彼義意言。諸造罪者意樂不凈。于現罪業及當苦果。皆無顧眄。已說無慚無愧別相。愛敬別者。愛謂愛樂。體即是信。然愛有二。一有染污。二無染污。有染謂貪。無染謂信。信復有二。一忍許相。二愿樂相。若緣是處現前忍許。或即于中亦生愿樂。此中愛者是第

【現代漢語翻譯】顯什麼意義？是因為沒有見到那些令人恐懼的事物，還是因為見到了卻不感到恐懼？如果是前者，就顯示了無明（Avidya，對事物真相的無知）；如果是後者，就顯示了邪見（Mithya-drishti，錯誤的見解）。這裡所說的並沒有明確指出『見』與『不見』是無慚（Ahrikya，不知恥）和無愧（Anapatrapya，無愧）的本體，只是顯示有一種法是隨煩惱（Upaklesha，小煩惱），能夠與現行的無智和邪智作為鄰近的因，所以稱為無愧。這個簡略的解釋是說，能夠使內心對於有德之人或事物，以及無德之人或事物，都沒有崇敬之心，這叫做無慚；對於罪惡的現行，沒有任何忌憚，這叫做無愧。還有其他論師說，對於各種煩惱不能厭惡和譭棄，這叫做無慚；對於各種惡行不能厭惡和譭棄，就稱為無愧。有人說，獨自一人造罪時，叫做無慚；如果在眾人面前造罪，就稱為無愧。還有人說，當生起不善心時，對於異熟因（Vipaka-hetu，導致果報的因）沒有顧慮和瞻顧，這叫做無慚；對於異熟果（Vipaka-phala，果報）沒有顧慮和瞻顧，就稱為無愧。各種不善心在生起的時候，都是對於因果沒有顧慮和瞻顧的，所以在同一個心中，無慚和無愧兩種法同時生起。由此可以反過來解釋慚和愧的不同相狀。如果是清凈的意樂，是修行善法的人所喜愛的殊勝事業，這稱為有慚（Hri，知慚）；爲了獲得善人所喜愛的殊勝果報，這稱為有愧（Apatrapya，有愧）。凡是喜愛殊勝事業和殊勝果報的人，必定也害怕惡因和苦果。一切善心在生起的時候，一定對於因果都沒有迷惑。所以慚和愧可以在同一個心中同時生起。因此，有其他論師用這樣的意義來標示於心識之首，說這樣的話：對於自己所造的罪業，自己觀察，這叫做無慚；觀察他人，就稱為無愧。所說的異熟因是當時現起的，所以稱為『自』；而異熟果是之後才有的，所以稱為『他』。他們的意思是說，那些造罪的人，意樂不清凈，對於現在的罪業以及將來的苦果，都沒有顧慮和瞻顧。以上已經說了無慚和無愧的不同相狀。關於愛和敬的區別，愛是指愛樂，它的本體就是信。然而愛有兩種：一種是有染污的，一種是無染污的。有染污的愛就是貪，無染污的愛就是信。信又有兩種：一種是忍許相，一種是愿樂相。如果對於某個地方的事情，當下就忍可和允許，或者就在其中也生起願望和喜樂，這裡所說的愛就是第二種。現代漢語譯本 English version What meaning is revealed? Is it because one does not see those fearful things, or because one sees them but is not afraid? If the former, it reveals ignorance (Avidya, ignorance of the true nature of things); if the latter, it reveals wrong views (Mithya-drishti, incorrect views). What is said here does not explicitly state that 'seeing' and 'not seeing' are the essence of shamelessness (Ahrikya, lack of shame) and lack of remorse (Anapatrapya, lack of remorse), but merely reveals that there is a dharma that is a minor affliction (Upaklesha, minor defilement), capable of serving as a proximate cause for the current ignorance and wrong knowledge, hence it is called lack of remorse. This brief explanation means that the ability to make the mind have no respect for virtuous people or things, as well as non-virtuous people or things, is called shamelessness; having no fear of the current manifestation of sin is called lack of remorse. Other teachers say that the inability to detest and destroy various afflictions is called shamelessness; the inability to detest and destroy various evil deeds is called lack of remorse. Some say that committing sins alone is called shamelessness; if committing sins in a crowd, it is called lack of remorse. Still others say that when an unwholesome thought arises, having no regard for the ripening cause (Vipaka-hetu, the cause leading to retribution) is called shamelessness; having no regard for the ripening result (Vipaka-phala, retribution) is called lack of remorse. When various unwholesome thoughts arise, they have no regard for cause and effect, so in the same mind, both shamelessness and lack of remorse arise simultaneously. From this, the different characteristics of shame and remorse can be explained in reverse. If it is a pure intention, it is the superior activity that is loved by those who practice good, this is called having shame (Hri, having shame); in order to obtain the superior result loved by good people, this is called having remorse (Apatrapya, having remorse). Whoever loves superior activities and superior results must also fear evil causes and suffering results. When all wholesome thoughts arise, they are certainly not confused about cause and effect. Therefore, shame and remorse can arise simultaneously in the same mind. Therefore, other teachers use this meaning to mark the head of consciousness, saying such words: Regarding the sins one has committed, observing oneself is called shamelessness; observing others is called lack of remorse. The so-called ripening cause is what arises at that time, so it is called 'self'; while the ripening result is what comes later, so it is called 'other'. Their meaning is that those who commit sins have impure intentions and have no regard for present sins and future suffering results. The different characteristics of shamelessness and lack of remorse have been explained above. Regarding the difference between love and respect, love refers to affection, and its essence is faith. However, there are two kinds of love: one is defiled, and the other is undefiled. Defiled love is greed, and undefiled love is faith. Faith also has two kinds: one is the aspect of acceptance, and the other is the aspect of desire and joy. If one immediately accepts and permits something in a certain place, or if one also generates desire and joy in it, the love mentioned here is the second kind.

【English Translation】 What meaning is revealed? Is it because one does not see those fearful things, or because one sees them but is not afraid? If the former, it reveals ignorance (Avidya); if the latter, it reveals wrong views (Mithya-drishti). What is said here does not explicitly state that 'seeing' and 'not seeing' are the essence of shamelessness (Ahrikya) and lack of remorse (Anapatrapya), but merely reveals that there is a dharma that is a minor affliction (Upaklesha), capable of serving as a proximate cause for the current ignorance and wrong knowledge, hence it is called lack of remorse. This brief explanation means that the ability to make the mind have no respect for virtuous people or things, as well as non-virtuous people or things, is called shamelessness; having no fear of the current manifestation of sin is called lack of remorse. Other teachers say that the inability to detest and destroy various afflictions is called shamelessness; the inability to detest and destroy various evil deeds is called lack of remorse. Some say that committing sins alone is called shamelessness; if committing sins in a crowd, it is called lack of remorse. Still others say that when an unwholesome thought arises, having no regard for the ripening cause (Vipaka-hetu) is called shamelessness; having no regard for the ripening result (Vipaka-phala) is called lack of remorse. When various unwholesome thoughts arise, they have no regard for cause and effect, so in the same mind, both shamelessness and lack of remorse arise simultaneously. From this, the different characteristics of shame and remorse can be explained in reverse. If it is a pure intention, it is the superior activity that is loved by those who practice good, this is called having shame (Hri); in order to obtain the superior result loved by good people, this is called having remorse (Apatrapya). Whoever loves superior activities and superior results must also fear evil causes and suffering results. When all wholesome thoughts arise, they are certainly not confused about cause and effect. Therefore, shame and remorse can arise simultaneously in the same mind. Therefore, other teachers use this meaning to mark the head of consciousness, saying such words: Regarding the sins one has committed, observing oneself is called shamelessness; observing others is called lack of remorse. The so-called ripening cause is what arises at that time, so it is called 'self'; while the ripening result is what comes later, so it is called 'other'. Their meaning is that those who commit sins have impure intentions and have no regard for present sins and future suffering results. The different characteristics of shamelessness and lack of remorse have been explained above. Regarding the difference between love and respect, love refers to affection, and its essence is faith. However, there are two kinds of love: one is defiled, and the other is undefiled. Defiled love is greed, and undefiled love is faith. Faith also has two kinds: one is the aspect of acceptance, and the other is the aspect of desire and joy. If one immediately accepts and permits something in a certain place, or if one also generates desire and joy in it, the love mentioned here is the second kind.

二信。或於因中亦立果稱。前信是愛。鄰近因故。名愛無失。敬謂敬重。體即是慚。謂如前釋大善地法中。言心自在性說為愧者。應知即是此中敬體。然復有言。有所崇重故名為敬。由此為先方生慚恥。故敬非慚。彼師應許。無慚恥者。能起恭敬。以執先起敬時未有慚恥故。應無慚恥者能起恭敬。若謂敬時已有慚恥。則不應說由敬為先方生慚恥。若謂敬時非無慚恥。然敬非慚。此亦非理。言敬非慚。無證因故。非敬為先方生慚恥。勿無慚者能起恭敬。又勿有敬而無慚恥。然復確執敬體非慚。但有虛言都無實義。故應敬體是慚差別。謂或有慚名有崇重。此慚差別說名為敬。補特伽羅為境界故。即慚差別得崇重名。夫崇重者是心自在。心自在性已說為慚。謂於心中有自在力。能自制伏有所崇重。故說敬體是慚差別。于諸所尊有所崇重。故名為敬。是境第七。或因第七由於所尊發隨屬意。即名為慚。此慚即是有所崇重。故此敬體是慚差別。義善成就。即由此證。補特伽羅為境信慚。說名愛敬。非謂以法為境起者。故愛與敬。雖是大善地法所攝。而於無色不立為有。有餘師言。信順親密而無耽染。說名為愛。瞻望所尊崇重隨屬。說名為敬。有餘師說。親近善士。因名為愛。不越彼言。因名為敬。復有說者。于和合眾見等皆同。

【現代漢語翻譯】現代漢語譯本二、信。或者在因地中也安立果的名稱。前面的『信』是愛（Pema，喜愛），因為它鄰近於因，所以稱為愛沒有錯誤。敬，指的是敬重，它的體性就是慚（Hri，羞恥）。就像前面解釋的大善地法中，說心自在的自性是愧（Apatrapya，內疚）一樣，應當知道這就是這裡所說的敬的體性。然而又有人說，因為有所崇尚敬重，所以稱為敬。因為以這個為先才產生慚恥，所以敬不是慚。那位論師應該允許，沒有慚恥的人，能夠生起恭敬。因為執著于先產生敬的時候，還沒有慚恥的緣故。所以應該沒有慚恥的人能夠生起恭敬。如果說敬的時候已經有慚恥，那麼就不應該說由敬為先才產生慚恥。如果說敬的時候並非沒有慚恥，然而敬不是慚，這也是沒有道理的。說敬不是慚，因為沒有證據的緣故。不是以敬為先才產生慚恥，不要讓沒有慚恥的人能夠生起恭敬，也不要有敬而沒有慚恥的情況。然而又確實執著于敬的體性不是慚，只有虛假的話語，完全沒有實際意義。所以應該敬的體性是慚的差別，也就是說，或者有的慚名為有所崇重，這種慚的差別被說為敬。因為以補特伽羅（Pudgala，人）為境界的緣故，這種慚的差別得到了崇重的名稱。所謂崇重，是心自在。心自在的自性已經被說為慚，也就是說，在心中有自在的力量，能夠自我制伏，有所崇重。所以說敬的體性是慚的差別。對於諸位所尊敬的人，有所崇重，所以名為敬，這是境第七（以所敬為條件）。或者因第七（以所敬為原因），由於所尊敬的人而產生隨順的意樂，這就被稱為慚。這種慚就是有所崇重。所以這個敬的體性是慚的差別，意義善巧成就。也就是由此證明，以補特伽羅為境界的信和慚，被說為愛和敬，而不是說法為境界而生起的。所以愛與敬，雖然是大善地法所攝，但是在無色界不成立為有。有其餘的論師說，信順親密而沒有耽染，這被稱為愛。瞻望所尊敬的人，崇重隨順，這被稱為敬。有其餘的論師說，親近善士，因被稱為愛。不違越他的言語，因被稱為敬。又有人說，對於和合的僧眾，見解等都相同。

【English Translation】 English version Two, Faith (Śraddhā). Or, in the cause, the effect is also established as a name. The previous 'faith' is love (Pema), because it is close to the cause, so it is not wrong to call it love. Respect (Gaurava) refers to reverence, and its essence is shame (Hri). Just as in the previous explanation of the great wholesome mental factors, it was said that the nature of mental freedom is remorse (Apatrapya), it should be known that this is the essence of respect here. However, some say that because there is something revered and respected, it is called respect. Because shame arises only after this, respect is not shame. That teacher should allow that a person without shame can generate reverence, because when reverence arises first, there is no shame yet. Therefore, a person without shame should be able to generate reverence. If it is said that there is already shame when there is respect, then it should not be said that shame arises only after respect. If it is said that there is no lack of shame when there is respect, but respect is not shame, this is also unreasonable. Saying that respect is not shame is unreasonable because there is no evidence. Shame does not arise only after respect; do not let a person without shame be able to generate reverence, and do not have respect without shame. However, they firmly insist that the essence of respect is not shame, but only empty words without any real meaning. Therefore, the essence of respect should be a difference of shame, that is, some shame is called having reverence. This difference of shame is called respect. Because the object is a person (Pudgala), this difference of shame obtains the name of reverence. What is called reverence is mental freedom. The nature of mental freedom has already been said to be shame, that is, there is a power of freedom in the mind, which can restrain itself and have reverence. Therefore, it is said that the essence of respect is a difference of shame. For all those who are respected, there is reverence, so it is called respect, which is the seventh object (the respected is the condition). Or the seventh cause (the respected is the cause), because of the respected, a compliant intention arises, which is called shame. This shame is what is revered. Therefore, this essence of respect is a difference of shame, and the meaning is well accomplished. That is, it is proved by this that faith and shame, with a person as the object, are called love and respect, not what arises with the Dharma as the object. Therefore, although love and respect are included in the great wholesome mental factors, they are not established as existing in the formless realm. Some other teachers say that faith, obedience, intimacy, and without attachment are called love. Looking up to the respected, revering and complying are called respect. Some other teachers say that approaching virtuous friends is called love. Not transgressing their words is called respect. Others say that for the harmonious Sangha, the views are all the same.

故名為愛。于可尊重深心恭事。故名為敬。此愛與敬。欲色界有。無色界無。無依處故。如是已說愛敬別相。尋伺憍慢別相云何。頌曰。

尋伺心粗細　　慢對他心舉　憍由染自法　　心高無所顧

論曰。尋伺別者。謂心粗細。心之粗性。說名為尋。心之細性。說名為伺。若爾尋伺體不異心。經即就心說二性故。此言非理。由不了達經義趣故。經言所有心粗細性名尋伺者。由有此法心起便粗。此法名尋。由有此法心起便細。此法名伺或作異釋。故體異心。謂我不言。心之粗性名心粗性。心之細性名心細性。者爾云何依心粗性名心粗性。依心細性名心細性。雖一心中二體可得。用增時別故不相違。如水與酢等分和合。體雖平等而用有增。粗心品中尋用增故。伺用被損有而難覺。細心品中伺用增故。尋用被損有而難覺。若謂酢用一切時增故非喻者。此言非理。我不定說。以酢喻尋水喻于伺。但有用增者。即說如酢故。由是尋伺。雖一心中體具可得。用時別故。而無一心即粗即細。如貪癡性雖並現行。而得說心為有貪行。隨何心品有法用增。此法為門。總標心品。諸無色法就用說增。如是已說尋伺別相。慢憍別者。慢謂對他心自舉性。稱量自他德類勝劣。若實不實。心自舉恃陵蔑於他。故名為慢。憍謂染著。自

【現代漢語翻譯】現代漢語譯本因此稱之為愛（Ai）。對於值得尊重、內心深處恭敬侍奉的對象，因此稱之為敬（Jing）。這種愛與敬，在慾望存在時產生，在慾望不存在時消失。因為沒有依靠之處。以上已經說明了愛與敬的區別。尋（Xun）、伺（Si）、憍（Jiao）、慢（Man）的區別又是什麼呢？頌文說：

『尋伺心粗細，慢對他心舉，憍由染自法，心高無所顧。』

論述說：尋和伺的區別在於心的粗細。心的粗糙性質，稱之為尋。心的細膩性質，稱之為伺。如果這樣說，尋和伺的本體與心沒有區別，經典只是就心來說明兩種性質，這種說法是不合理的。因為沒有理解經典的意義。經典所說的所有心的粗糙和細膩性質稱為尋和伺，是因為有了這種法，心就變得粗糙，這種法稱為尋；有了這種法，心就變得細膩，這種法稱為伺。或者可以作另一種解釋，認為本體與心不同。我並不是說，心的粗糙性質稱為心粗糙性質，心的細膩性質稱為心細膩性質。那麼應該怎麼說呢？依據心的粗糙性質稱為心粗糙性質，依據心的細膩性質稱為心細膩性質。即使在一個心中，兩種本體都可以得到，因為作用增強的時間不同，所以不矛盾。就像水和醋等量混合，本體雖然平等，但作用有增強。在粗心中，尋的作用增強，伺的作用被減弱，難以察覺。在細心中，伺的作用增強，尋的作用被減弱，難以察覺。如果認為醋的作用在任何時候都增強，所以這個比喻不恰當，這種說法是不合理的。我並沒有一定說用醋比喻尋，用水比喻伺。只是說作用增強的，就說像醋一樣。因此，尋和伺雖然在一個心中本體都具備，但因為作用的時間不同，所以沒有一個心既粗糙又細膩。就像貪和癡的性質雖然同時顯現，但可以說心是有貪的。隨著哪個心品中哪個法的作用增強，就以這個法為門，總括標明心品。各種無色法就作用來說明增強。以上已經說明了尋和伺的區別。慢和憍的區別在於，慢是指對於他人，內心自我抬高的性質，衡量自己和他人的德行類別的優劣，不管是真實的還是不真實的，內心自我抬高，輕視他人，因此稱之為慢。憍是指染著于自己的...

【English Translation】 English version Therefore, it is called Love (Ai). Towards those who are worthy of respect and are served with deep reverence in the heart, it is called Reverence (Jing). This Love and Reverence arise when desire exists and disappear when desire does not exist, because there is no place to rely on. The distinctions between Love and Reverence have been explained above. What are the distinctions between Seeking (Xun), Examining (Si), Arrogance (Jiao), and Pride (Man)? The verse says:

'Seeking and Examining are the coarseness and fineness of the mind; Pride elevates the mind in relation to others; Arrogance arises from attachment to one's own dharmas; the mind is high and disregards everything.'

The treatise says: The difference between Seeking and Examining lies in the coarseness and fineness of the mind. The coarse nature of the mind is called Seeking. The fine nature of the mind is called Examining. If this is the case, the substance of Seeking and Examining is no different from the mind, and the scriptures only explain the two natures in terms of the mind, then this statement is unreasonable because it does not understand the meaning of the scriptures. The scriptures say that all the coarse and fine natures of the mind are called Seeking and Examining because when this dharma exists, the mind becomes coarse, and this dharma is called Seeking; when this dharma exists, the mind becomes fine, and this dharma is called Examining. Or another explanation can be made, considering that the substance is different from the mind. I am not saying that the coarse nature of the mind is called the coarse nature of the mind, and the fine nature of the mind is called the fine nature of the mind. So how should it be said? According to the coarse nature of the mind, it is called the coarse nature of the mind, and according to the fine nature of the mind, it is called the fine nature of the mind. Even in one mind, two substances can be obtained, because the time of action enhancement is different, so there is no contradiction. It is like mixing water and vinegar in equal parts. Although the substances are equal, the action is enhanced. In the coarse mind, the action of Seeking is enhanced, and the action of Examining is weakened and difficult to detect. In the fine mind, the action of Examining is enhanced, and the action of Seeking is weakened and difficult to detect. If it is thought that the action of vinegar is enhanced at all times, so this metaphor is inappropriate, this statement is unreasonable. I did not necessarily say that vinegar is a metaphor for Seeking and water is a metaphor for Examining. It is only said that the action is enhanced, just like vinegar. Therefore, although Seeking and Examining are both present in one mind, they are available in substance, but because the time of action is different, there is no one mind that is both coarse and fine. Just like the natures of greed and delusion appear simultaneously, it can be said that the mind is greedy. As the action of which dharma is enhanced in which mind category, this dharma is used as a door to summarize and indicate the mind category. Various formless dharmas explain the enhancement in terms of action. The distinctions between Seeking and Examining have been explained above. The difference between Pride and Arrogance is that Pride refers to the nature of elevating oneself in relation to others, measuring the merits and categories of oneself and others, whether true or false, elevating oneself in the heart, despising others, and therefore it is called Pride. Arrogance refers to attachment to one's own...

法為先。令心傲逸無所顧性。于自勇健財位戒慧族等法中先起染著。心生傲逸于諸善本無所顧眄。故名為憍。于諸善本無所顧者。謂由心傲。于諸善業不樂修習。是謂慢憍差別之相。如是已說諸心心所品類不同俱生決定差別之相。然心心所于契。經中隨義建立種種名相。今當辯此名義差別。頌曰。

心意識體一　　心心所有依　有緣有行相　　相應義有五

論曰。心意識三體雖是一。而訓詞等義類有異。謂集起故名心。思量故名意。了別故名識。頗勒具那契經意遣。能了別者非無了別。或種種義故名為心。即此為他作所依止故名為意。作能依止故名為識。或界處蘊施設差別。或復增長相續業生種子差別。如是等類義門有異。故心意識三名所詮義異體一。如心意識三名所詮義異體一。諸心心所名有所依。所緣行相相應亦爾。名義雖殊而體是一。謂心心所。以六內處為所依故。名有所依。以色等境為所緣故。名有所緣。即于所緣品類差別。起行相故。名有行相。平等俱時與他性合。行所緣境故名相應。云何平等。五義等故。謂心心所五義平等。故說相應。所依所緣行相時事皆平等故。事平等者。一相應中如心體一。諸心所法各各亦爾。心所離心別有自性。然譬喻者。說唯有心無別心所心想俱時。行相差別不可

【現代漢語翻譯】現代漢語譯本：以『法』為先，指的是內心傲慢放縱，沒有任何顧忌的習性。對於自身所擁有的勇氣、健康、財富、地位、戒律、智慧、家族等方面的優勢，首先產生貪戀執著。內心生起傲慢，對於各種善行善事就不屑一顧。所以這叫做『憍』（kauchcha，驕傲）。對於各種善行善事不屑一顧，是因為內心傲慢，對於各種善業不樂意去修行。這就是『慢』（māna，輕慢）和『憍』的差別之處。像這樣，已經說明了各種心和心所的品類不同、同時生起、確定以及差別之處。然而，心和心所，在『契經』（sūtra，佛經）中，根據不同的意義而建立各種不同的名稱。現在應當辨析這些名稱和意義的差別。頌文說：『心意識體一，心心所有依，有緣有行相，相應義有五。』論述說：心、意、識這三者的本體雖然是一個，但是訓釋詞語等的意義類別卻有不同。聚集生起叫做『心』（citta，心）。思量叫做『意』（manas，意）。了別叫做『識』（vijñāna，識）。『頗勒具那契經』（Pallekuṇa-sūtra）中說，能夠了別的事物並非沒有了別作用。或者因為種種意義的緣故叫做『心』。而這個『心』作為其他事物所依賴的基礎，所以叫做『意』。作為能夠依賴的基礎，所以叫做『識』。或者因為界、處、蘊的施設差別，或者因為增長、相續、業、生的種子差別等等，這些意義方面存在不同。所以，心、意、識這三個名稱所詮釋的意義不同，但本體是一個。如同心、意、識這三個名稱所詮釋的意義不同，但本體是一個一樣，各種心和心所的名稱也有所依賴，所緣、行相、相應也是如此。名稱和意義雖然不同，但本體是一個。所謂心和心所，以六內處（ṣaḍāyatana，六根）作為所依賴的基礎，所以叫做『有所依』。以色等境界作為所攀緣的對象，所以叫做『有所緣』。對於所攀緣的品類差別，生起各種行相，所以叫做『有行相』。平等、同時、與他性結合，對所緣境產生作用，所以叫做『相應』。怎樣叫做平等呢？因為五種意義相等。所謂心和心所的五種意義相等，所以說相應。所依、所緣、行相、時間、事情都相等。事情相等指的是，在一個相應中，如同心的本體是一個一樣，各種心所法也各自是一個。心所離開心，另外具有自己的體性。然而，譬喻者說，只有心而沒有其他心所，心和想法同時存在，行相的差別是不可能的。

【English Translation】 English version: 'Law' comes first, referring to a mind that is arrogant and unrestrained, with no regard for anything. It initially becomes attached to its own courage, health, wealth, status, discipline, wisdom, family, and other such qualities. Arrogance arises in the mind, and it disregards all good deeds. Therefore, this is called 'kauchcha' (pride). Disregarding all good deeds is due to arrogance in the mind, and a lack of desire to practice good deeds. This is the difference between 'māna' (contempt) and 'kauchcha'. Thus, the different categories of mind and mental factors, their simultaneous arising, their determination, and their differences have been explained. However, in the 'sūtras' (discourses of the Buddha), mind and mental factors are given various names according to different meanings. Now, the differences between these names and their meanings should be distinguished. The verse says: 'Mind, consciousness, and intellect are one entity; mind and mental factors have a basis; they have an object and an aspect; the meaning of association is fivefold.' The treatise says: Although the essence of mind (citta), intellect (manas), and consciousness (vijñāna) is one, the meanings of the explanatory terms and categories are different. Gathering and arising is called 'citta' (mind). Thinking is called 'manas' (intellect). Discriminating is called 'vijñāna' (consciousness). The 'Pallekuṇa-sūtra' states that what is capable of discriminating is not without the function of discrimination. Or, because of various meanings, it is called 'citta'. And this 'citta' serves as the basis upon which other things rely, so it is called 'manas'. Serving as the basis that can be relied upon, it is called 'vijñāna'. Or, because of the differences in the establishment of realms, spheres, and aggregates, or because of the differences in the seeds of growth, continuity, karma, and birth, and so on, there are differences in these aspects of meaning. Therefore, the meanings expressed by the three names of mind, intellect, and consciousness are different, but the essence is one. Just as the meanings expressed by the three names of mind, intellect, and consciousness are different, but the essence is one, the names of various minds and mental factors also have a basis, an object, an aspect, and an association. Although the names and meanings are different, the essence is one. The so-called mind and mental factors, with the six internal sense bases (ṣaḍāyatana) as the basis upon which they rely, are called 'having a basis'. With objects such as form as the objects they apprehend, they are called 'having an object'. With the arising of various aspects in relation to the differences in the categories of objects apprehended, they are called 'having an aspect'. Being equal, simultaneous, and combined with other natures, and acting upon the object apprehended, they are called 'association'. How is it called equal? Because the five meanings are equal. The five meanings of mind and mental factors are equal, so it is said to be association. The basis, object, aspect, time, and event are all equal. The equality of events refers to the fact that in one association, just as the essence of mind is one, each of the various mental factors is also one. Mental factors, apart from the mind, have their own nature. However, those who use analogies say that there is only mind and no other mental factors, and that mind and thought exist simultaneously, and that the difference in aspects is impossible.

得故。又經唯說識入胎故。又說或心或意或識。長夜流轉生諸趣故。又說士夫六界攝故。又說我今不見一法速疾迴轉猶如心故。又說我今不見一法若不修習則不調柔無所堪能猶如心故。又說心遠行獨行故。又於心所多諍論故。謂或有說心所唯三。或復有說心所唯四。或說有十。或說十四。故唯有識隨位而流。說有多種心心所別。如甘𧀹汁如倡伎人。故無受等別體可得。然心心所。時境性同。行相無別異相難了。故契經言。心心所法展轉相應。若受若想若思若識。如是等法和雜不離。不可施設差別之相。然識與想其相各別。謂于境中。總了名識別取名相。施設名想。以心強故。諸契經中處處偏說如王來等。遮心並起。故說獨行。心所難知故多諍論。豈多諍論便撥為無。勿彼此中間亦無便有失。然諸論者。皆信離心別有心所。但于多少數增減中而興諍論。以經不說數定量故。若執受等是心差別。如何即心可名心所。據何定理說識為心。復以何緣即名心所。若謂諸識體即是心。受等諸法是心體類。心相續中有此法故。名心所者。何故不言所造諸色。即是大種體類差別。即于地等相續位中。有此法故名為所造。此既不爾。彼云何然。離大種外別有所造。如順正理已廣抉擇。若責何故知心所法決。定離心別有體者。由教理故。如

【現代漢語翻譯】現代漢語譯本因為這個緣故。而且經典只說了識入胎的緣故。又說或者心，或者意，或者識，長夜流轉而生於各種趣向的緣故。又說士夫由六界所攝持的緣故。又說我現在不見有一種法，能夠像心一樣快速回轉的緣故。又說我現在不見有一種法，如果不加以修習，就不會調柔，沒有用處，就像心一樣的緣故。又說心能夠遠行，能夠獨行的緣故。又因為對於心所存在很多爭論的緣故，有人說心所只有三種，或者又有人說心所只有四種，或者說有十種，或者說有十四種。所以只有識隨著位置而流動，說有多種心和心所的差別，就像甘蔗汁和倡伎一樣。所以沒有受等獨立的實體可以獲得。然而心和心所，在時間、境和性質上是相同的，行相沒有差別，不同之處難以瞭解。所以契經說：『心和心所法相互關聯，無論是受、想、思、識，這些法混合在一起，不可分離，無法施設差別的相狀。』然而識和想，它們的相狀各自不同，對於境，總的瞭解叫做識，識別並取相叫做想，施設名稱叫做想。因為心強大的緣故，各種契經中處處偏重地說，比如『如王來』等，是爲了遮止心同時並起，所以說心是獨行的。心所難以瞭解，所以有很多爭論。難道因為有很多爭論，就要否定它的存在嗎？不要因為彼此中間沒有，就認為沒有，這樣會有過失。然而各種論者，都相信離開心，另外有心所存在，只是在多少數量的增減中產生爭論，因為經典沒有說數量的定數。如果執著受等是心的差別，那麼如何即是心，又可以叫做心所呢？根據什麼定理說識是心，又因為什麼緣故，就叫做心所呢？如果說各種識的體性就是心，受等各種法是心體的種類，心的相續中有這些法的緣故，叫做心所，那麼為什麼不說所造的各種色，就是大種的體類差別，就在地等相續的位置中，有這些法的緣故，叫做所造呢？這個既然不是這樣，那個又怎麼會是這樣呢？離開大種之外，另外有所造，就像《順正理論》已經廣泛地抉擇過一樣。如果責問為什麼知道心所法，決定離開心，另外有體性呢？因為教和理的緣故，比如……

【English Translation】 English version For this reason. Moreover, the sutras only speak of consciousness entering the womb. It is also said that 'either mind, or intention, or consciousness' transmigrates through the long night, giving rise to various destinies. It is also said that a person (士夫, shìfū, a general term for a person) is composed of the six elements. It is also said, 'I do not see a single dharma that revolves as quickly as the mind.' It is also said, 'I do not see a single dharma that, if not cultivated, will not be tamed, and will be useless, like the mind.' It is also said that the mind can travel far and can be solitary. Also, because there are many disputes about mental factors (心所, xīnsuǒ, mental events or processes that accompany consciousness), some say there are only three mental factors, or some say there are only four, or some say there are ten, or some say there are fourteen. Therefore, only consciousness flows according to its position, and it is said that there are various differences between mind and mental factors, like sugarcane juice and a courtesan. Therefore, no independent entity such as feeling can be obtained. However, mind and mental factors are the same in time, object, and nature; their characteristics are not different, and their differences are difficult to understand. Therefore, the sutras say, 'Mind and mental factors are mutually related; whether it is feeling, perception, volition, or consciousness, these dharmas are mixed together and inseparable, and it is impossible to establish different characteristics.' However, consciousness and perception have different characteristics; the general understanding of an object is called consciousness, identifying and taking characteristics is called perception, and applying names is called perception. Because the mind is strong, the various sutras emphasize in various places, such as 'like the king comes,' etc., to prevent the mind from arising simultaneously, so it is said that the mind is solitary. Mental factors are difficult to understand, so there are many disputes. Should we deny its existence because there are many disputes? Do not assume that because there is nothing in between, there is nothing at all, as this would be a mistake. However, various theorists all believe that there are mental factors that exist separately from the mind, and disputes arise only in the increase or decrease of their number, because the sutras do not specify a fixed number. If feeling and so on are differences of the mind, then how can it be both the mind and be called mental factors? According to what theorem is consciousness said to be the mind, and for what reason is it called mental factors? If it is said that the nature of various consciousnesses is the mind, and various dharmas such as feeling are types of the mind's nature, and they are called mental factors because these dharmas exist in the continuum of the mind, then why not say that the various created forms are differences in the types of the great elements, and they are called created because these dharmas exist in the position of the continuum of earth and so on? Since this is not the case, how can that be the case? Apart from the great elements, there are other created things, as the Nyayanusarini has already extensively determined. If asked why we know that mental factors are definitely separate from the mind in nature, it is because of the teachings and reason, such as...

契經言。眼及色為緣生於眼識。三和合觸俱起受想思。如是諸法是心種類。依止於心。系屬於心。故名心所。此俱生言不說無間。但顯心所同時而生。又不容有心體俱生。故知但說心所俱起。無色法中已辯心心所。今次當辯心不相應行。頌曰。

心不相應行　　得非得同分　無想二定命　　相名身等類

論曰。等者等取。句身文身及和合性。類者顯余所計度法。即前種類。謂有計度。離得等有蘊得等性。如是諸法不與心相應故。說名為心不相應行。非如心所與心共一所依所緣相應而起。說心言者。為顯此中所說得等。是心種類。諸心所法。所依所緣皆與心同。亦心種類。為簡彼故言不相應。諸無為法亦心種類。無所依緣故。亦是不相應。為欲簡彼故復言行。此已總標。復應別釋。于中且辯得非得相。頌曰。

得謂獲成就　　非得此相違　得非得唯于　　自相續二滅

論曰。得獲成就。義雖是一。而依門異。說差別名。得有二種。謂先未得及先已得。先未得得說名為獲。先已得得說名成就。應知非得與此相違。謂先未得及得已失。未得非得說名不獲。已失非得名不成就。故說異生性名不獲聖法。於何法中有得非得。且有為中於自相續有得非得。非他相續及非相續。若蘊墮在自相續中。可有成就

【現代漢語翻譯】現代漢語譯本：經中說：以眼和色為條件，產生眼識。這三者和合產生觸，同時生起受、想、思。這些法都是心的種類，依止於心，隸屬於心，所以稱為心所。這裡說的『俱起』，不是指無間生起，而是顯示心所是同時產生的。而且也不允許有心體同時產生的情況，所以可知這裡只是說心所同時生起。在無色法中已經辨析了心和心所，現在接下來應當辨析心不相應行。

頌文說：

『心不相應行，得非得同分，無想二定命，相名身等類。』

論中解釋說：『等』字等同於取句身、文身以及和合性。『類』字顯示其餘被計度的法，也就是前面的種類，是指那些被計度為離開『得』等而有蘊『得』等性質的法。這些法不與心相應，所以稱為心不相應行。不像心所那樣與心共同依止、所緣、相應而生起。說『心』這個詞，是爲了顯示這裡所說的『得』等，是心的種類。各種心所法，它們所依止的和所緣的都與心相同，也是心的種類。爲了簡別它們，所以說『不相應』。各種無為法也是心的種類，因為沒有所依和所緣，所以也是不相應的。爲了簡別它們，所以又說『行』。以上是總的標示，下面應當分別解釋。其中先辨析『得』和『非得』的相。

頌文說：

『得謂獲成就，非得此相違，得非得唯于，自相續二滅。』

論中解釋說：『獲』和『成就』，意義雖然相同，但依據的方面不同，所以說有差別的名稱。『得』有兩種，一種是先前未得到的，一種是先前已經得到的。先前未得到的『得』，稱為『獲』。先前已經得到的『得』，稱為『成就』。應當知道『非得』與此相反，是指先前未得到的和得到后又失去的。未得到的『非得』，稱為『不獲』。已經失去的『非得』，稱為『不成就』。所以說異生（凡夫）的性質稱為『不獲』聖法。在什麼法中有『得』和『非得』呢？在有為法中，在自身的相續中有『得』和『非得』，不在他人的相續中，也不在非相續中。如果蘊存在於自身的相續中，就可以有成就。

【English Translation】 English version: The scripture says: Eye and form are the conditions for the arising of eye consciousness. The combination of these three produces contact, and simultaneously arise feeling, perception, and volition. These dharmas are all types of mind, relying on the mind and belonging to the mind, therefore they are called mental factors (Citta-samprayukta). The term 'arising together' here does not refer to immediate succession, but rather indicates that mental factors arise simultaneously. Furthermore, it is not permissible for the mind-entity to arise simultaneously, so it is known that it only refers to mental factors arising together. In the case of formless dharmas, the mind and mental factors have already been analyzed. Now, we should analyze the non-associated formations (Citta-viprayukta-samskara).

The verse says:

'Non-associated formations, attainment and non-attainment, commonality, non-perception, two concentrations, life, characteristics, name, body, and categories.'

The treatise explains: 'Etc.' includes the body of phrases, the body of words, and the nature of combination. 'Categories' reveals the remaining conceptualized dharmas, which are the previous types, referring to those that are conceptualized as having the nature of aggregates, 'attainment', etc., apart from 'attainment' etc. These dharmas do not correspond with the mind, so they are called non-associated formations. They do not arise like mental factors, which share the same basis, object, and correspondence with the mind. The word 'mind' is used to show that the 'attainment' etc. mentioned here are types of mind. The various mental factors, their basis and object are the same as the mind, and they are also types of mind. To distinguish them, it is said 'non-associated'. The various unconditioned dharmas are also types of mind, because they have no basis or object, so they are also non-associated. To distinguish them, it is further said 'formations'. The above is a general indication, and now it should be explained separately. Among them, first analyze the characteristics of 'attainment' (Prapti) and 'non-attainment' (Aprapti).

The verse says:

'Attainment means acquisition and accomplishment, non-attainment is the opposite of this, attainment and non-attainment only exist in one's own continuum and the two cessations.'

The treatise explains: 'Acquisition' and 'accomplishment', although the meanings are the same, they differ according to the aspect they are based on, so they are said to have different names. There are two types of 'attainment', one is previously unattained, and the other is previously attained. The 'attainment' of what was previously unattained is called 'acquisition'. The 'attainment' of what was previously attained is called 'accomplishment'. It should be known that 'non-attainment' is the opposite of this, referring to what was previously unattained and what was attained and then lost. The 'non-attainment' of what was unattained is called 'non-acquisition'. The 'non-attainment' of what was lost is called 'non-accomplishment'. Therefore, the nature of an ordinary being (Prthag-jana) is called 'non-acquisition' of the holy dharma. In what dharma are there 'attainment' and 'non-attainment'? In conditioned dharmas, there are 'attainment' and 'non-attainment' in one's own continuum, not in the continuum of others, nor in non-continuum. If the aggregates (Skandha) exist in one's own continuum, there can be accomplishment.

不成就故。他相續蘊及非情蘊。必無成就不成就故。然不違害輪王契經。于寶自在名成就故。非成善等可同此說。現於過未無自在故。謂現在者。唯于現在有自在力。非於過未。如轉輪王于現七寶有自在力。隨意受用增上果故。恒現前故。隨樂而轉可名成就。善不善法則不決定。且如善法現在前時。彼于去來諸不善法。若離現得有何自在。而名成就不善現前。徴善亦爾。況執過未全無體宗。依何如何說名成就。若謂有力。當能生彼。名成就者。理亦不然後有異生。應名聖者。後心無學應是異生。如是等類有眾多失。故得非得定有別體。有為唯在。自蘊非余。無為法中唯於二滅有得非得。一切有情無不成就。非擇滅者。故對法中有如是說。誰成無漏法。謂一切有情除初剎那。具縛聖者及餘一切具縛異生諸餘有情。皆成擇滅。決定無有成就虛空。以于虛空無有得故。亦無不成就。以無非得故。若法有得亦有非得。若法無得亦無非得。其理決定。依此得故說如是言。色蘊行蘊一得所得。余蘊行蘊說亦如是。有漏無漏一得所得。有為無為一得所得。如是等類如理應思。是已得法。不失因故。是此屬彼。智幖幟故。得有此用。故別有體。若謂種子有此作用。理不應然。種與余法體別有無。俱有過故。若體別有。體即是得。但立異

名。若體別無。則善不善雜染清凈。體應成一。便愛非愛業果雜亂。既爾解脫體亦應無。又契經說。一切白法無餘斷者。善法還生所執種子應成無用。如世尊說。應知如是補特伽羅。善法隱沒惡法出現。有隨俱行善根未斷。以未斷故。從此善根。猶有可起余善根義。彼於後時一切皆斷。彼后決定還續善根。故所執種定為無用。非對法者所說諸得是法生因。現見離得已得未得。法亦生故。由此諸師所執隨界。熏習功能不失增長。皆已遮遣。義無別故。如是已成得非得性。此差別義。今廣應思。且得云何。頌曰。

三世法各三　　善等唯善等　有系自界得　　無系得通四　非學無學三　　非所斷二種

論曰。三世法得各有三種。謂過去法。有過去得。有未來得。有現在得。如是未來及現在法各有三得。約容有義且作是說。其中差別后當更辯。又善等法得唯善等。謂善不善及無記法。如其次第有善不善無記三得。又有系法得唯自界。謂欲色界無色界法。如其次第唯有欲色無色三得。若無系法得通四種。謂不繫法就總種類。具四種得。即三界系及與不繫。別分別者。非擇滅得通三界系。若擇滅得色無色系及與不繫。其聖道得唯有不繫。又有學法得唯有學。若無學法得唯無學故。學無學法得各有一種。非學非無學

【現代漢語翻譯】現代漢語譯本名（nama，名稱）。如果體性沒有差別，那麼善與不善、雜染與清凈的體性就應該成為一體。這樣一來，可愛與不可愛的業果就會混雜錯亂。既然如此，解脫的體性也應該不存在。而且契經上說，如果一切白法（śukla-dharma，善良、光明的事物）都完全斷滅，善法還會產生，那麼你們所執著的種子就應該成為無用之物。正如世尊所說：『應當知道，這樣的補特伽羅（pudgala，人），善法隱沒，惡法出現，有隨俱行的善根沒有斷滅。因為沒有斷滅的緣故，從此善根，還有可能生起其餘善根的意義。』他們之後會將一切善根都斷滅，但之後必定還會繼續生起善根。所以你們所執著的種子必定是無用的。對法者（abhidharmika，阿毗達摩論師）所說的諸『得』（prāpti，獲得）是法產生的因，這是不對的，因為現在可以見到，離開『得』，已得、未得的法也會產生。由此，諸位論師所執著的隨界（dhātu-anusārin，隨順於界的）、熏習（vāsanā，習氣）功能不失增長，都已經駁斥了。因為意義沒有差別。像這樣已經成立了『得』與『非得』的性質，這個差別意義，現在應該廣泛地思考。且說『得』是什麼？頌曰：　三世法各三　　善等唯善等　有系自界得　　無系得通四　非學無學三　　非所斷二種論曰：三世法（過去、現在、未來）的『得』各有三種。所謂過去法，有過去得、有未來得、有現在得。像這樣，未來及現在法各有三種『得』。這是就容許有這種意義而說的，其中的差別之後會再辨析。又，善等法（善、不善、無記）的『得』唯有善等。所謂善、不善及無記法，按照次序有善、不善、無記三種『得』。又有系法（saṃyojana-dharma，被煩惱束縛的法）的『得』唯有自界。所謂欲界、色界、無色界法，按照次序唯有欲界、色界、無色界三種『得』。若無系法（asāṃyojana-dharma，不被煩惱束縛的法）的『得』通四種。所謂不繫法就總的種類來說，具有四種『得』，即三界系及與不繫。分別來說，非擇滅（apratisaṃkhyā-nirodha，非擇滅）的『得』通三界系。若擇滅（pratisaṃkhyā-nirodha，擇滅）的『得』通色界、無色界系及與不繫。其聖道（ārya-mārga，聖道）的『得』唯有不繫。又有學法（śaikṣa-dharma，有學法）的『得』唯有有學，若無學法（aśaikṣa-dharma，無學法）的『得』唯有無學。所以，有學、無學法的『得』各有一種。非學非無學

【English Translation】 English version Name (nama). If the nature is not different, then the natures of good and non-good, defiled and pure, should become one. In that case, the karmic results of lovable and unlovable would be mixed up and confused. Since this is the case, the nature of liberation should also not exist. Moreover, the sutras say that if all white dharmas (śukla-dharma, good and bright things) are completely cut off, good dharmas will still arise, then the seeds you cling to should become useless. Just as the World Honored One said: 'It should be known that such a person (pudgala), good dharmas are hidden, evil dharmas appear, and there are accompanying good roots that have not been cut off. Because they have not been cut off, from these good roots, there is still the meaning of being able to arise other good roots.' They will cut off all good roots later, but they will definitely continue to generate good roots later. Therefore, the seeds you cling to must be useless. The Abhidharma masters (abhidharmika) say that the 'attainments' (prāpti) are the cause of the arising of dharmas, which is incorrect, because it can now be seen that, apart from 'attainment', dharmas that have been attained and have not been attained will also arise. Therefore, the functions of following the realm (dhātu-anusārin), habituation (vāsanā) that the masters cling to, without loss and growth, have all been refuted. Because the meaning is not different. Like this, the nature of 'attainment' and 'non-attainment' has been established, and the meaning of this difference should now be widely considered. And what is 'attainment'? Verse: The three worlds' dharmas each have three, good, etc., only have good, etc. Bound dharmas attain only their own realm, unbound dharmas attain all four. Non-learners and non-no-learners have three, non-abandoned have two kinds. Treatise: The 'attainments' of the three worlds' dharmas (past, present, future) each have three kinds. So-called past dharmas have past attainment, future attainment, and present attainment. Like this, future and present dharmas each have three kinds of 'attainment'. This is said in terms of allowing this meaning, and the differences will be distinguished later. Also, the 'attainments' of good dharmas, etc. (good, non-good, neutral) only have good, etc. So-called good, non-good, and neutral dharmas, in order, have good, non-good, and neutral three kinds of 'attainment'. Also, the 'attainments' of bound dharmas (saṃyojana-dharma, dharmas bound by afflictions) only have their own realm. So-called desire realm, form realm, and formless realm dharmas, in order, only have desire realm, form realm, and formless realm three kinds of 'attainment'. If the 'attainments' of unbound dharmas (asāṃyojana-dharma, dharmas not bound by afflictions) attain all four kinds. So-called unbound dharmas, in general, have four kinds of 'attainment', namely the three realms and unbound. Specifically, the 'attainment' of non-selective cessation (apratisaṃkhyā-nirodha) attains the three realms. If the 'attainment' of selective cessation (pratisaṃkhyā-nirodha) attains the form realm, formless realm, and unbound. The 'attainment' of the noble path (ārya-mārga) only has unbound. Also, the 'attainment' of learners' dharmas (śaikṣa-dharma) only has learners, if the 'attainment' of non-learners' dharmas (aśaikṣa-dharma) only has non-learners. Therefore, learners' and non-learners' dharmas each have one kind of 'attainment'. Non-learners and non-no-learners

法總類得有三。別分別者。全五取蘊及三無為。總名非學非無學法。且五取蘊。及非擇滅。並非聖道所證擇滅。唯有非學非無學得。若有學道所證擇滅得唯有學。若無學道所證擇滅得唯無學。又見修所繫法。如其次第有見修所斷得。非所斷法得總有二。別分別者。諸無漏法名非所斷。若非擇滅及非聖道所證擇滅得唯一種。謂修所斷。若以聖道所證擇滅及道聖諦得唯。一種謂非。所斷前言三世各有。三得諸有為法皆定爾耶。不爾云何。頌曰。

無記得俱起　　除二通變化　有覆色亦俱　　欲色無前起

論曰。無覆無記得唯俱起。無前後生。勢力劣故。一切無覆無記法得皆定爾耶。不爾云何。除眼耳通及能變化。謂眼耳通慧及能變化。心勢力強故。加行差別所成辦故。雖是無覆無記性收而有前後及俱起得。又威儀路四蘊之得。多分世斷及剎那斷。唯除諸佛馬勝苾芻及余善習威儀路者。若工巧處四蘊之得。亦多世斷及剎那斷。除毗濕縛羯磨天神及余善習工巧處者。唯有無覆無記法得但俱起耶。不爾云何。有覆無記色得亦爾。謂唯色界初靜慮染。身語表業得亦如前。但有俱起。雖上品染。而亦不能發無表故。勢力微劣。由此定無法前後得。欲界諸色亦定唯有俱起得耶。不爾云何。謂欲界系。善不善色。得無前起。

【現代漢語翻譯】現代漢語譯本法總類的『得』有三種。分別如下：全部的五取蘊（panca-upadanakkhandha，構成經驗的五種聚合：色、受、想、行、識）以及三種無為法（trayo asamskrta-dharma，即虛空無為、非擇滅無為、擇滅無為），總稱為非學非無學法。其中，五取蘊以及非擇滅（apratisamkhya-nirodha，通過因緣條件自然止息的狀態），並非聖道所證的擇滅（pratisamkhya-nirodha，通過智慧抉擇而達到的止息狀態），只有非學非無學才能獲得。如果是有學道（saiksa-marga，正在修習聖道的階段）所證的擇滅，那麼只有有學才能獲得。如果是無學道（asiksa-marga，已經完成修習的階段）所證的擇滅，那麼只有無學才能獲得。此外，見道（darshana-marga，初見真理的道）和修道（bhavana-marga，通過修行培養智慧的道）所繫縛的法，按照次第有見所斷的『得』和修所斷的『得』。非所斷法（aheya-dharma，不需要斷除的法）的『得』總共有兩種。分別如下：所有無漏法（anasrava-dharma，超越煩惱的法）稱為非所斷。如果是非擇滅以及非聖道所證的擇滅，那麼只有一種『得』，即修所斷。如果是以聖道所證的擇滅以及道聖諦（marga-satya，通往解脫的真理），那麼只有一種『得』，即非所斷。前面說三世（過去、現在、未來）各有三種『得』，那麼所有有為法（samksrta-dharma，由因緣和合而成的法）都是這樣嗎？不是的，為什麼呢？頌文說：『無覆無記唯俱起，除二通及變化，有覆色亦俱，欲色無前起。』論述：無覆無記（avrata-avyakrta，不構成道德障礙且無法確定善惡性質的法）的『得』，只有俱起（sahaja，同時生起），沒有前後生起。因為勢力弱。一切無覆無記法的『得』都是這樣嗎？不是的，為什麼呢？除了眼耳通（caksuh-srotra-abhijna，天眼通和天耳通）以及能變化（nirmana，變化事物）的能力。也就是說，眼耳通的智慧以及能變化的心，勢力強大，加上通過修行而成就，雖然是無覆無記的性質，但有前後以及俱起的『得』。此外，威儀路（irya-patha，行為舉止）的四蘊（色、受、想、行）的『得』，大多是世斷（kalpa-prahana，長時間的斷除）以及剎那斷（ksanika-prahana，瞬間的斷除）。只有佛陀、馬勝比丘（Asvajit，佛陀的早期弟子）以及其他善於修習威儀路的人除外。如果工巧處（shilpasthana，工藝技巧）的四蘊的『得』，也大多是世斷以及剎那斷。除了毗濕縛羯磨天神（Visvakarman，工匠之神）以及其他善於修習工巧處的人除外。只有無覆無記法的『得』是僅僅俱起嗎？不是的，為什麼呢？有覆無記色（savrana-avyakrta-rupa，被煩惱覆蓋但無法確定善惡性質的色法）的『得』也是這樣。也就是說，只有在**初禪（prathama-dhyana，色界的第一禪定）的染污狀態下，身語表業（kaya-vac-vijnapti，身體和語言的表達行為）的『得』也像前面所說，只有俱起。雖然是上品染污，但也無法引發無表業（avijnapti-karma，無法表達的行為），因為勢力微弱。因此，一定沒有前後『得』。欲界（kama-dhatu，眾生有情慾的界）的諸色也一定只有俱起的『得』嗎？不是的，為什麼呢？也就是說，欲界所繫的善（kusala，有益的）和不善（akusala，有害的）的色，『得』沒有前起。

【English Translation】 English version There are three types of 『attainment』 (prapti) in the category of dharmas in general. To differentiate them: the entirety of the five aggregates of clinging (panca-upadanakkhandha) and the three unconditioned dharmas (trayo asamskrta-dharma) are collectively called neither-learner-nor-non-learner dharmas. Among them, the five aggregates of clinging and non-selective cessation (apratisamkhya-nirodha), which is not the selective cessation (pratisamkhya-nirodha) attained by the noble path, are only attained by neither-learner-nor-non-learner. If the selective cessation is attained by the path of a learner (saiksa-marga), then only a learner attains it. If the selective cessation is attained by the path of a non-learner (asiksa-marga), then only a non-learner attains it. Furthermore, the dharmas associated with the paths of seeing (darshana-marga) and cultivation (bhavana-marga) have, in order, the 『attainment』 of what is to be abandoned by seeing and what is to be abandoned by cultivation. The 『attainment』 of non-abandonable dharmas (aheya-dharma) is generally of two types. To differentiate them: all unconditioned dharmas (anasrava-dharma) are called non-abandonable. If it is non-selective cessation and the selective cessation not attained by the noble path, there is only one type of 『attainment,』 namely, what is to be abandoned by cultivation. If it is the selective cessation attained by the noble path and the truth of the path (marga-satya), there is only one type of 『attainment,』 namely, non-abandonable. Earlier, it was said that each of the three times (past, present, future) has three types of 『attainment.』 Is this necessarily the case for all conditioned dharmas (samksrta-dharma)? No, why is that? The verse says: 『Unspecified and indeterminate arise together, except for the two superknowledges and transformation. Obscured form also arises together; form in the desire and form realms does not arise prior.』 Commentary: The 『attainment』 of unspecified and indeterminate (avrata-avyakrta) dharmas only arises together (sahaja), without arising before or after, because their power is weak. Is this necessarily the case for the 『attainment』 of all unspecified and indeterminate dharmas? No, why is that? Except for the superknowledges of the eye and ear (caksuh-srotra-abhijna) and the ability to transform (nirmana). That is to say, the wisdom of the superknowledges of the eye and ear and the mind capable of transformation are powerful, and because they are accomplished through the distinction of effort, although they are included in the nature of unspecified and indeterminate, they have 『attainment』 that arises before, after, and together. Furthermore, the 『attainment』 of the four aggregates (rupa, vedana, samjna, samskara) of deportment (irya-patha) is mostly abandoned over time (kalpa-prahana) and abandoned momentarily (ksanika-prahana), except for the Buddha, the Bhiksu Asvajit (Asvajit, one of the first five disciples of the Buddha), and others who are skilled in practicing deportment. If the 『attainment』 of the four aggregates of craftsmanship (shilpasthana) is also mostly abandoned over time and abandoned momentarily, except for the god Visvakarman (Visvakarman, the divine architect) and others who are skilled in practicing craftsmanship. Is it only the 『attainment』 of unspecified and indeterminate dharmas that arises only together? No, why is that? The 『attainment』 of obscured and indeterminate form (savrana-avyakrta-rupa) is also like that. That is to say, only in the defiled state of the first dhyana (prathama-dhyana) of the form realm, the 『attainment』 of bodily and verbal expressions (kaya-vac-vijnapti) is also as mentioned before, only arising together. Although it is supreme defilement, it cannot give rise to non-manifest action (avijnapti-karma) because its power is weak. Therefore, there is definitely no 『attainment』 that arises before or after. Is it also the case that the forms in the desire realm (kama-dhatu) definitely only have 『attainment』 that arises together? No, why is that? That is to say, the 『attainment』 of wholesome (kusala) and unwholesome (akusala) forms associated with the desire realm does not arise prior.

唯有俱生及後起得。

說一切有部顯宗論卷第六大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第七

尊者眾賢造

三藏法師玄奘奉　詔譯辯差別品第三之三

如是已辯得差別相。非得差別其相云何。頌曰。

非得凈無記　　去來世各三　三界不繫三　　許聖道非得　說名異生性　　得法易地舍

論曰。性差別者。一切非得。皆唯無覆無記性攝。世差別者。過去未來各有三種。謂過去法及未來法。一一各有三世非得。若現在法。唯有過去未來非得。決定無有現在非得。以現在法與不成就不俱行故。有說現法無現非得。性相違故。現可成法。必與得俱。定無非得。不可成法非得亦無。故現在法無現非得。界差別者。三界系法及不繫法各三非得。謂欲界系法有三界非得。色無色界系及不繫亦爾。定無非得。是無漏者。所以者何。由許聖道非得說名異生性故。如本論言。云何異生性。謂不獲聖法。不獲即是非得異名。如何無漏法可名異生性。不獲何聖法名異生性耶。為總不獲一切聖法。為唯不獲苦法智忍。有說不獲一切聖法。若爾豈不無非異生無一。總成就一切聖法故。若有不獲不雜于獲是異生性。若雜獲者非異生性。故無有失。若爾

【現代漢語翻譯】現代漢語譯本唯有俱生（同時產生）及後起（之後產生）的得（獲得）。

《說一切有部顯宗論》卷第六大正藏第 29 冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第七

尊者眾賢造

三藏法師玄奘奉詔譯《辯差別品》第三之三

如是已辯得（獲得）差別相。非得（未獲得）差別其相云何？頌曰：

非得凈無記，去來世各三，三界不繫三，許聖道非得，說名異生性，得法易地舍。

論曰：性差別者，一切非得，皆唯無覆無記性攝。世差別者，過去未來各有三種。謂過去法及未來法，一一各有三世非得。若現在法，唯有過去未來非得，決定無有現在非得。以現在法與不成就不俱行故。有說現法無現非得，性相違故。現可成法，必與得俱，定無非得。不可成法非得亦無。故現在法無現非得。界差別者，三界系法及不繫法各三非得。謂欲界系法有三界非得，色無色界系及不繫亦爾。定無非得。是無漏者，所以者何？由許聖道非得說名異生性故。如本論言：云何異生性？謂不獲聖法。不獲即是非得異名。如何無漏法可名異生性？不獲何聖法名異生性耶？為總不獲一切聖法？為唯不獲苦法智忍（對苦諦的智慧和忍耐）？有說不獲一切聖法。若爾豈不無非異生無一，總成就一切聖法故？若有不獲不雜于獲是異生性，若雜獲者非異生性，故無有失。若爾

【English Translation】 English version Only the co-arisen (simultaneously produced) and subsequently arisen 'attainment' (得, de, acquisition) exist.

《Abhidharmakośa-bhāṣya-sphuṭārtha-vyākhyā》 Volume 6 Taisho Tripitaka Volume 29 No. 1563 《Abhidharmakośa-bhāṣya》

《Abhidharmakośa-bhāṣya-sphuṭārtha-vyākhyā》 Volume 7

Composed by Venerable Vasubandhu

Translated by Tripitaka Master Xuanzang under Imperial Decree, Chapter 3, Section 3: Differentiation of Distinctions

Having thus discussed the distinctions of 'attainment' (得, de, acquisition), what are the distinctions of 'non-attainment' (非得, fei de, non-acquisition)? The verse says:

'Non-attainment' is pure and neutral; the past and future each have three; The three realms and the unconditioned each have three; 'non-attainment' of the Noble Path is accepted; It is called 'the nature of an ordinary being' (異生性, yishengxing, prthag-jana-tva); 'attainment' of the Dharma is easily abandoned when the ground is changed.

Commentary: Regarding the distinction of nature, all 'non-attainment' is included only within the nature of 'unspecified and neutral' (無覆無記性, wu fu wu ji xing, anivrta-avyakrta). Regarding the distinction of time, the past and future each have three. That is to say, past dharmas and future dharmas each have three times of 'non-attainment'. If it is a present dharma, there are only past and future 'non-attainments'; there is definitely no present 'non-attainment'. This is because the present dharma does not coexist with non-accomplishment. Some say that present dharmas have no present 'non-attainment' because their natures are contradictory. A present dharma that can be accomplished necessarily exists together with 'attainment'; there is definitely no 'non-attainment'. For a dharma that cannot be accomplished, there is also no 'non-attainment'. Therefore, present dharmas have no present 'non-attainment'. Regarding the distinction of realms, the dharmas bound to the three realms and the unconditioned dharmas each have three 'non-attainments'. That is to say, dharmas bound to the desire realm have 'non-attainments' of the three realms; the form and formless realms and the unconditioned are also like this. There is definitely no 'non-attainment' that is unconditioned. Why is this so? Because 'non-attainment' of the Noble Path is accepted as being called 'the nature of an ordinary being' (異生性, yishengxing, prthag-jana-tva). As the original treatise says: What is 'the nature of an ordinary being'? It means not obtaining the Noble Dharma. 'Not obtaining' is another name for 'non-attainment'. How can an unconditioned dharma be called 'the nature of an ordinary being'? What Noble Dharma is not obtained that is called 'the nature of an ordinary being'? Is it not obtaining all Noble Dharmas in general? Or is it only not obtaining the 'patience regarding the knowledge of suffering' (苦法智忍, ku fa zhi ren, ksanti)? Some say it is not obtaining all Noble Dharmas. If so, wouldn't there be no ordinary beings at all, since everyone would have accomplished all Noble Dharmas? If there is non-attainment that is not mixed with attainment, that is 'the nature of an ordinary being'; if it is mixed with attainment, it is not 'the nature of an ordinary being', so there is no fault. If so

本論應說純言。不爾離言見義有故。如說此類食水食風。雖無純言而亦知彼純食水風。不雜余故。有說不獲苦法智忍。然非后舍覆成異生。前已永害彼非得故。何緣故知。別有實法說名非得。以契經中說有成就不成就故。如契經言。若成就六法不成就順忍。六法如經。若謂未生聖法眼等。相續分位名異生性。彼違契經。如世尊說。如是名為隨信行者。入正性離生超越異生地。此異生地即異生性。何緣故知。如得舍故。如得異法故名為入。應舍異法故名為超。非於爾時舍曾所得。眼等諸法少分可知。如得未曾所得聖法。故不可謂。未生聖法。眼等相續即異生性。故別有法。唯異生有。遍諸異生。違聖道得名異生性。其理必然。豈不如聖法即說是聖性。成就此性故名聖者。如是異生法應即異生性。成就此性故名異生。此例不然。以諸聖法唯聖者有。可即聖法說為聖性。諸異生法聖者亦有。如何可立為異生性。若異生法唯異產生。遍異生位可異生性。惡趣無想北俱盧等。不遍異生。余命根等。雖遍異生而聖亦有。傍論已了。今更應思如是非得。何時當舍此法非得。得此法時。或轉易地舍此非得。如聖法非得說名異生性。隨得聖法時舍三界非得。如是住初無漏心者。于苦法智。展轉乃至住金剛喻三摩地者。于阿羅漢所有非得。

【現代漢語翻譯】現代漢語譯本本論應該只說純粹的語言表達。否則，如果離開語言文字而直接理解意義，就會出現問題。例如，就像說某類眾生以食物、水或風為食一樣，雖然沒有明確說『純粹』二字，但我們也知道他們是純粹以水或風為食，不摻雜其他東西。有人說，不能獲得苦法智忍（Kshanti-jnana-ksanti，對苦諦的忍），但並非之後捨棄而重新變成凡夫（異生，prthag-jana）。因為之前已經永遠斷除了成為凡夫的可能性，所以不可能再獲得。為什麼知道是這樣呢？因為存在一種名為『非得』（aprapti）的真實法。因為經文中說有『成就』和『不成就』。例如，經中說：『如果成就六法，就不成就順忍。』六法的內容如經文所說。如果認為未生的聖法（arya-dharma），如眼等，在相續中的狀態稱為異生性，那就違背了經文。如世尊說：『這樣的人稱為隨信行者（sradhanusarin），進入正性離生（samyaktva-niyata），超越異生地。』這裡的異生地就是異生性。為什麼知道是這樣呢？就像獲得和捨棄一樣。就像因為獲得不同的法而稱為『入』（進入聖道），應該捨棄不同的法而稱為『超』（超越凡夫地）。並非在那個時候捨棄了曾經獲得的眼等諸法的一小部分。就像獲得未曾獲得的聖法一樣。所以不能說，未生的聖法，如眼等相續就是異生性。因此，存在一種特別的法，只有凡夫才有，遍佈所有凡夫，違背聖道，被稱為異生性，這是必然的道理。難道不像聖法一樣，可以直接說聖性（aryatva）嗎？成就這種聖性就稱為聖者（arya）。這樣，凡夫法也應該直接就是異生性，成就這種異生性就稱為凡夫。這個比喻不成立。因為所有聖法只有聖者才有，可以直接說聖法就是聖性。而很多凡夫法聖者也有，怎麼能把它立為異生性呢？如果凡夫法只有凡夫才有，並且遍佈所有凡夫的狀態，才能稱為異生性。惡趣、無想天、北俱盧洲等，不遍佈所有凡夫。其餘的命根等，雖然遍佈所有凡夫，但聖者也有。旁論已經結束。現在應該進一步思考，這種『非得』，什麼時候應該捨棄這種法的『非得』呢？是在獲得這種法的時候，還是在轉換所住的地位時捨棄這種『非得』呢？就像聖法的『非得』被稱為異生性一樣，隨著獲得聖法時，就捨棄了三界的『非得』。就像這樣，安住于最初的無漏心（anāsrava-citta）的人，對於苦法智（苦諦之智）的『非得』，輾轉乃至安住于金剛喻三摩地（vajropama-samādhi）的人，對於阿羅漢（arhat）果位的『非得』。

【English Translation】 English version This treatise should speak purely in terms of language. Otherwise, if one understands the meaning apart from language, there will be problems. For example, just as it is said that some beings subsist on food, water, or wind, even though the word 'purely' is not explicitly stated, we know that they subsist purely on water or wind, without mixing in anything else. Some say that one cannot obtain the Kshanti-jnana-ksanti (patience with the knowledge of suffering), but it is not that one abandons it later and becomes an ordinary being (prthag-jana) again. Because the possibility of becoming an ordinary being has been permanently eliminated before, it is impossible to obtain it again. Why do we know this is the case? Because there is a real dharma called 'aprapti' (non-attainment). Because the sutras say that there is 'accomplishment' and 'non-accomplishment'. For example, the sutra says: 'If one accomplishes six dharmas, one does not accomplish the compliant patience.' The content of the six dharmas is as stated in the sutra. If it is thought that the state of the unarisen arya-dharma (noble dharma), such as the eye, etc., in the continuum is called prthag-janatva (state of being an ordinary being), then that contradicts the sutra. As the World Honored One said: 'Such a person is called a sradhanusarin (follower by faith), enters samyaktva-niyata (the fixedness of rightness), and transcends the prthag-bhumi (ground of ordinary beings).' This prthag-bhumi is prthag-janatva. Why do we know this is the case? Just like obtaining and abandoning. Just like because of obtaining different dharmas it is called 'entering' (entering the noble path), and one should abandon different dharmas and it is called 'transcending' (transcending the ground of ordinary beings). It is not that at that time one abandons a small part of the dharmas of the eye, etc., that were previously obtained. Just like obtaining the arya-dharma that has never been obtained before. Therefore, it cannot be said that the unarisen arya-dharma, such as the continuum of the eye, etc., is prthag-janatva. Therefore, there is a special dharma that only ordinary beings have, pervades all ordinary beings, and contradicts the noble path, and is called prthag-janatva, which is a necessary principle. Is it not like the arya-dharma, where one can directly say aryatva (nobility)? Accomplishing this aryatva is called an arya (noble one). In this way, the dharma of ordinary beings should also directly be prthag-janatva, and accomplishing this prthag-janatva is called an ordinary being. This analogy does not hold. Because all arya-dharmas are only possessed by noble ones, one can directly say that arya-dharma is aryatva. But many dharmas of ordinary beings are also possessed by noble ones, how can it be established as prthag-janatva? If the dharma of ordinary beings is only possessed by ordinary beings, and pervades all states of ordinary beings, then it can be called prthag-janatva. Evil destinies, the realm of non-perception, Uttarakuru, etc., do not pervade all ordinary beings. The remaining life force, etc., although pervades all ordinary beings, is also possessed by noble ones. The digression is over. Now we should further consider, when should this 'aprapti' be abandoned? Is it when one obtains this dharma, or when one changes the position in which one resides that one abandons this 'aprapti'? Just as the 'aprapti' of arya-dharma is called prthag-janatva, as one obtains arya-dharma, one abandons the 'aprapti' of the three realms. Just like this, for the person who abides in the initial anāsrava-citta (undefiled mind), the 'aprapti' of the Kshanti-jnana (knowledge of suffering), gradually up to the person who abides in the vajropama-samādhi (diamond-like samadhi), the 'aprapti' of the state of an arhat (worthy one).

如其所應隨得此法舍此非得。如是乃至阿羅漢果時解脫者。于阿羅漢不時解脫所有非得。得此法時舍此非得。余法非得類此應思。又此非得云何名舍。若非得得斷非得非得生。如是名為舍于非得。得與非得雖各有餘。得及非得然非無窮。由得勢力成就本法。及與得得。得得勢力。成就法得。豈成無窮。非得亦應如理思擇。非得非得必不俱生。又從下地生上地時。下地非得一切皆舍。從上生下類此應知。由所依力非得轉故。如是已辯得非得相。同分者何。頌曰。

同分有情等

論曰。有別實物名為同分。謂諸有情展轉類等。本論說此名眾同分。一趣等生。諸有情類。所有身形。諸根作用。及飲食等。互相似因。並其展轉相樂欲因。名眾同分。如鮮凈色。業心大種皆是其因。故身形等非唯因業。現見身形。是互相似業所引果。諸根作用及飲食等。有差別故。若謂滿業有差別故。此差別者理不應然。或有身形唯由相似引業所起。以眾同分有差別故。作用等別若身形等唯業果者。隨其所樂作用等事。若舍若行應不得有。此中身形作用樂欲。展轉相似。故名為同分是因義。有別實物是此同因。故名同分。如是同分。世尊唯依諸有情說。非草木等。故契經言。此天同分。此人同分。乃至廣說。故眾同分實有義成。非唯說

【現代漢語翻譯】現代漢語譯本：如果如其所應地隨順，就能得到此法，捨棄彼非得之法。像這樣乃至證得阿羅漢果時解脫者，對於阿羅漢不時解脫的所有非得之法，得到此法時就捨棄彼非得之法。其餘的非得之法，也應依此類推來思考。又，這非得之法如何稱為捨棄呢？如果非得之法得到斷滅，非得之非得之法也就不再生起，這樣就稱為捨棄了非得之法。得與非得雖然各有不同，得及非得，然而並非無窮無盡。由於得的力量，成就了本法，以及與得相應的得。得得的力量，成就了法的獲得。難道會成為無窮無盡嗎？非得也應該如理思擇。非得之非得必定不會同時生起。又，從下地生到上地時，下地的所有非得之法都會被捨棄。從上地生到下地，也應依此類推來理解。由於所依的力量，非得之法會轉變。像這樣，已經辨明了得與非得的相狀。那麼，同分是什麼呢？頌曰：『同分有情等』論曰：有一種特別的實物，名為同分（Samatā-bhāga，眾生共業所感的事物）。指的是諸有情之間展轉相類似等等。本論中說此為眾同分（Nikāya-sabhāga，同一類眾生的共性）。同一趣（Gati，輪迴的道途）中出生的諸有情，他們的身形、諸根作用，以及飲食等等，互為相似的原因，以及他們展轉之間相互愛樂的原因，名為眾同分。如同鮮艷乾淨的顏色，業、心、大種都是其原因。所以身形等等並非僅僅是業的原因。現在所見的身形，是互為相似的業所引生的果報。諸根作用以及飲食等等，有差別的原因。如果說是因為滿業（Pūraka-karma，能使果報圓滿的業）有差別的原因，而導致這些差別，這個道理是不應該成立的。或者有些身形僅僅是由相似的引業（Ākṣepaka-karma，能牽引果報的業）所生起。因為眾同分有差別的原因，作用等等才會有差別。如果身形等等僅僅是業的果報，那麼隨其所喜好的作用等等事情，無論是捨棄還是實行，都不應該能夠存在。這裡面，身形、作用、樂欲，展轉相似，所以名為同分，是原因的意思。有一種特別的實物是此同因，所以名為同分。像這樣的同分，世尊僅僅是依據諸有情而說的，不是草木等等。所以契經中說：『此天同分，此人同分』，乃至廣說。所以眾同分是真實存在的，並非只是說說而已。

【English Translation】 English version: If one follows accordingly, one can attain this Dharma, abandoning that which is not attained. Likewise, even when a liberated one attains the Arhat fruit, upon attaining this Dharma, they abandon all that was not attained regarding the non-timely liberation of an Arhat. Other non-attainments should be considered similarly. Furthermore, how is this non-attainment called abandonment? If the non-attainment is extinguished, the non-attainment of non-attainment will not arise again. This is called abandoning non-attainment. Although attainment and non-attainment are different, attainment and non-attainment are not infinite. Due to the power of attainment, the original Dharma is accomplished, as well as the attainment associated with attainment. The power of attainment of attainment accomplishes the attainment of Dharma. Could it become infinite? Non-attainment should also be considered reasonably. Non-attainment of non-attainment will certainly not arise simultaneously. Moreover, when one is born from a lower realm to a higher realm, all non-attainments of the lower realm are abandoned. It should be understood similarly when born from a higher realm to a lower realm. Due to the power of the basis, non-attainment transforms. Thus, the characteristics of attainment and non-attainment have been distinguished. What is 'commonality' (Sabhāga)? The verse says: 'Commonality [exists] among sentient beings, etc.' The treatise says: There is a distinct real entity called 'commonality' (Samatā-bhāga). It refers to the similarities among sentient beings. This is referred to in this treatise as 'group commonality' (Nikāya-sabhāga). The bodies, faculties, functions, and diets of sentient beings born in the same realm (Gati, course of rebirth), are mutually similar due to shared causes, and their mutual desires are also causes, which is called 'group commonality'. Like a fresh, clean color, karma, mind, and the great elements are all causes. Therefore, bodies, etc., are not solely caused by karma. The bodies we see are the result of mutually similar karma. The functions of the faculties and diets, etc., have differences. If it is said that these differences are due to the differences in fulfilling karma (Pūraka-karma, karma that completes the fruition), this reasoning should not hold. Or some bodies are only caused by similar attracting karma (Ākṣepaka-karma, karma that attracts fruition). Because group commonality has differences, the functions, etc., are different. If bodies, etc., were solely the result of karma, then one should not be able to either abandon or perform actions, etc., according to one's desires. Here, bodies, functions, and desires are mutually similar, so it is called 'commonality', meaning a cause. A distinct real entity is the common cause of this, so it is called 'commonality'. The Blessed One only spoke of such commonality in relation to sentient beings, not plants, etc. Therefore, the sutras say, 'This is the commonality of the gods, this is the commonality of humans,' and so on. Therefore, the existence of group commonality is established as real, not just a saying.

形色更互相似故。就界趣生處身等別。有無量種有情同分。復有法同分。謂隨蘊處界。是眾同分依故。非情無有。異生同分。入離生時舍。有情同分。入涅槃時舍。豈不異生性即異生同分。此不應然。作用異故。由彼身形作用樂欲互相似因。名為同分。若與聖道成就相違。是異生因。名異生性。入離生時于眾同分亦舍亦得。于異生性舍而不得。同分非色如何得知。有用能生無別事類。由見彼果知有彼故。如見現在業所得果。知有前生曾所造業。又觀行者。現證知故。何不許有非情同分。不應如是責。有太過失故。汝亦許有人天等趣胎卵等生。何不亦許庵羅等趣菉豆等生。又佛世尊曾不說故。但應思擇。何故世尊唯于有情說有同分。非於草等。復云何知如是同分別有實物。且我于中作如是解。由彼草等無有展轉作用樂欲互相似故。于彼不說別有同分。又必因有情草等方生故。唯于有情說有同分。又因先業及現勤勇此法得生。于彼草等二事皆無。故無同分。即由此事證有實物。又木素漆雕畫等像及彼真形。雖有色形展轉相似。而言一實。由此非唯見彼相似。即言是實。要于相似差別物類。方起實言。故知實有此差別法。此實言說由此法生。又前說故。前說云何。謂見身形是互相似業所引果。諸根作用及飲食等有差別故。是

【現代漢語翻譯】現代漢語譯本形色等互相類似，因此，就界（dhatu，構成要素）、趣（gati，生命形式）、生處（upapattisthana，投生之處）、身（kaya，身體）等差別，存在著無量種有情（sattva，眾生）的共同部分。此外，還有法（dharma，事物）的共同部分，即隨順蘊（skandha，五蘊）、處（ayatana，十二處）、界（dhatu，十八界），因為這是眾生共同部分的所依。非有情之物沒有異生（prthagjana，凡夫）的共同部分。進入離生位（聖道位）時，捨棄有情共同部分；進入涅槃（nirvana，寂滅）時，捨棄有情共同部分。難道異生性（prthagjanatva，凡夫性）不就是異生共同部分嗎？不應該是這樣，因為作用不同。由於身形、作用、樂欲互相類似的原因，稱為共同部分。如果與成就聖道（aryamarga，八正道）相違背，就是異生之因，稱為異生性。進入離生位時，對於眾生共同部分，既捨棄也獲得；對於異生性，捨棄而不能獲得。共同部分不是色法（rupa，物質），如何得知？因為有產生作用的能力，並且沒有其他不同的事類。由於見到那些果，就知道有那些因，例如見到現在由業（karma，行為）所得的果報，就知道前生曾經造作的業。此外，觀行者（yogin，修行者）通過現證而得知。為什麼不允許有非有情的共同部分？不應該這樣責難，因為有太過失的過失。你也允許有人、天等趣，胎生、卵生等生，為什麼不允許有庵羅等趣，菉豆等生？而且佛世尊（Buddha-bhagavan，佛陀）從未說過。但應該思考，為什麼世尊只對有情說有共同部分，而不是對草等說有共同部分？又如何得知這樣的共同部分有真實之物？且我對此作這樣的解釋：由於那些草等沒有展轉作用、樂欲互相類似，因此不對它們說有別的共同部分。又必定因為有情、草等才能生長，所以只對有情說有共同部分。又因為先前的業和現在的勤奮努力，此法才能產生，而那些草等沒有這兩件事，所以沒有共同部分。正由此事證明有真實之物。此外，木頭、素漆、雕畫等的像，以及它們的真實形狀，雖然有顏色形狀展轉相似，但說是一個真實之物。因此，不能僅僅因為見到它們相似，就說是真實之物。必須對於相似的差別物類，才產生真實之言。所以知道真實有這種差別法。這種真實之言由此法產生。又因為前面說過。前面說過什麼？即見到身形是互相類似的業所引的果報，諸根的作用以及飲食等有差別，所以是不同的。

【English Translation】 English version Forms and colors are mutually similar. Therefore, based on the distinctions of realms (dhatu, elements), destinies (gati, life forms), places of birth (upapattisthana, places of rebirth), bodies (kaya, physical bodies), etc., there are countless kinds of commonality among sentient beings (sattva, beings). Furthermore, there is also a commonality of dharmas (dharma, phenomena), namely, in accordance with the aggregates (skandha, five aggregates), sense bases (ayatana, twelve sense bases), and elements (dhatu, eighteen elements), because this is the basis of the commonality of beings. Non-sentient things do not have the commonality of ordinary beings (prthagjana, common people). Upon entering the stage of detachment from birth (the stage of the holy path), the commonality of sentient beings is abandoned; upon entering nirvana (nirvana, cessation), the commonality of sentient beings is abandoned. Is not the nature of an ordinary being (prthagjanatva, the state of being an ordinary person) the same as the commonality of ordinary beings? It should not be so, because their functions are different. Due to the mutual similarity of body shape, function, and desires, it is called commonality. If it is contrary to the attainment of the noble path (aryamarga, the Eightfold Path), it is the cause of being an ordinary being, called the nature of an ordinary being. Upon entering the stage of detachment from birth, one both abandons and attains the commonality of sentient beings; one abandons but does not attain the nature of an ordinary being. How is it known that commonality is not a form (rupa, matter)? Because it has the ability to produce effects, and there are no other different kinds of things. Because one sees those effects, one knows that there are those causes, such as seeing the results obtained from karma (karma, actions) in the present life, one knows that one has performed actions in previous lives. Furthermore, practitioners (yogin, meditators) know this through direct realization. Why is it not allowed to have the commonality of non-sentient beings? It should not be criticized in this way, because there is the fault of overextension. You also allow for destinies such as humans and gods, and births such as womb-born and egg-born, why not also allow for destinies such as mangoes and births such as green beans? Moreover, the Buddha-Bhagavan (Buddha, the World-Honored One) never said so. But one should consider why the World-Honored One only spoke of commonality in relation to sentient beings, and not in relation to grass and the like? Furthermore, how is it known that such commonalities have real substance? Let me explain it in this way: because those grasses and the like do not have mutually similar functions and desires, therefore, it is not said that they have separate commonalities. Moreover, it is certain that sentient beings, grasses, and the like must exist in order to grow, so commonality is only spoken of in relation to sentient beings. Furthermore, because this dharma can only arise due to past karma and present diligent effort, and those grasses and the like do not have both of these things, therefore, there is no commonality. It is precisely from this that it is proven that there is real substance. Furthermore, images made of wood, plain lacquer, carvings, and paintings, as well as their true forms, although they have similar colors and shapes, are said to be one real thing. Therefore, one cannot simply say that they are real things just because one sees that they are similar. One must have a sense of reality for similar but different kinds of things. Therefore, one knows that there is truly this differentiating dharma. This statement of reality arises from this dharma. Furthermore, because it was said before. What was said before? Namely, seeing that body shapes are the results of mutually similar karma, and that the functions of the sense faculties and food and drink are different, therefore, they are different.

諸同分展轉差別。如何于彼更無同分。而起無別覺施設耶。由諸同分是同類事。等因性故即為同類。展轉相似覺施設因。如眼耳等。由大種造方成色性。大種雖無餘大種造而色性成。此應顯成勝論所執總同句義同異句義。若勝論執此二句義。其體非一。剎那非常。無所依止。展轉差別。設令同彼亦無多過。非勝論者執眼等根能行色等。即令釋子舍如是見別作余解。故彼所難是朋黨言。求正理人不應收采。已辯同分。無想者何。頌曰。

無想無想中　　心心所法滅　異熟居廣果

論曰。若生無想有情天中。有法能令心心所滅。名為無想。是實有物。能遮未來心心所法令暫不起。如堰江河。此法一向是無想定所感異熟。由彼無想有情天中無想及色唯是無想定所感異熟果。此定不能引眾同分及命根故。以眾同分及與命根唯是有心第四靜慮所感異熟。彼處余蘊是共異熟。以生無想有情天中多時有心。謂入無想前及出無想后。然無心位時極長故名無想天。無想有情居在何處。居在廣果。謂廣果天中有高勝處。如中間靜慮名無想天。彼以業生等無間緣為任持食。謂由宿業引眾同分及命根等。由續生心及無間入無想果心牽引資助故。彼亦有過去觸等為任持食。無心位中唯有過去觸等為食。現在食無。有心位中二種俱有。

【現代漢語翻譯】現代漢語譯本諸同分（Sabhāga，相似的部分）輾轉差別，如何于彼更無同分，而起無別覺施設耶？因為諸同分是同類的事物，具有相同的因性，所以是同類的。輾轉相似的覺施設的因，就像眼、耳等。由大種（Mahābhūta，四大元素）所造，方能成就色性（Rūpa-svabhāva，物質的性質）。大種雖然不是由其他大種所造，但色性卻能成就。這應該明顯地成就勝論（Vaiśeṣika）所執著的『總』、『同』句義，以及『同異』句義。如果勝論執著這兩種句義，它們的體性不是單一的，剎那生滅，沒有所依止，輾轉差別。即使與他們相同，也沒有太大的過失。不是勝論者執著眼等根能行色等，就讓佛教徒捨棄這樣的見解，另外作出其他的解釋。所以他們的責難是朋黨之言，追求正理的人不應該採納。已經辨析了同分，無想者是什麼？頌曰：『無想無想中，心心所法滅，異熟居廣果。』論曰：如果生到無想有情天（Asañjñisattva，無想眾生天）中，有一種法能夠讓心和心所法（Citta-caitta-dharma，心和心理活動）滅除，名為無想（Asañjñā，無想）。這是真實存在的，能夠遮止未來心和心所法暫時不生起，就像堤壩阻擋江河一樣。這種法一向是無想定（Asañjñā-samāpatti，無想定）所感的異熟果（Vipāka，果報）。因為在無想有情天中，無想和色（Rūpa，物質）只是無想定所感的異熟果。這個禪定不能引生眾同分（Nikāya-sabhāga，同類相續）以及命根（Jīvitendriya，生命力），因為眾同分以及命根只有有心的第四靜慮（Caturtha-dhyāna，第四禪）所感的異熟果。那個地方的其餘蘊（Skandha，五蘊）是共同的異熟果。因為生到無想有情天中，多數時間是有心的，即進入無想之前和出無想之後。然而，無心位的時間極長，所以稱為無想天。無想有情居住在哪裡？居住在廣果天（Bṛhatphala，廣果天）。即廣果天中有高勝之處，就像中間靜慮（Dhyānāntara，中間禪）稱為無想天一樣。他們以業生等無間緣（Samanantara-pratyaya，等無間緣）為任持食（Āhāra，食物），即由宿業（Pūrva-karma，過去業力）引生眾同分以及命根等，由續生心以及無間入無想果心牽引資助的緣故。他們也有過去的觸等作為任持食。無心位中只有過去的觸等作為食物，沒有現在的食物。有心位中兩種都有。

【English Translation】 English version Since the co-ordinate homogenous causes are mutually different, how can there be no difference in them, and how can the perception of non-difference be established? Because the co-ordinate homogenous causes are things of the same kind, and have the same causal nature, they are of the same kind. The cause of the perception of mutual similarity, like the eye and ear, etc., is that they are made of the great elements (Mahābhūta), and thus the nature of form (Rūpa-svabhāva) is established. Although the great elements are not made by other great elements, the nature of form is established. This should clearly establish the 『totality』 and 『sameness』 meanings, and the 『same and different』 meanings, as held by the Vaiśeṣika school. If the Vaiśeṣikas hold these two meanings, their nature is not singular, momentary, without support, and mutually different. Even if it were the same as them, there would be no great fault. It is not that the Vaiśeṣikas hold that the sense organs such as the eyes can perceive forms, etc., so that the Buddhists should abandon such views and make other interpretations. Therefore, their criticism is partisan speech, and those who seek right reason should not adopt it. Having discussed the co-ordinate homogenous causes, what is the 『non-perception』? 『In the non-perception, in the midst of non-perception, the mind and mental functions cease, and the resultant dwells in the Bṛhatphala.』 The Treatise says: If one is born in the heaven of non-percipient beings (Asañjñisattva), there is a dharma that can cause the mind and mental functions (Citta-caitta-dharma) to cease, called non-perception (Asañjñā). This is a real thing, which can prevent future mind and mental functions from arising temporarily, like a dam blocking a river. This dharma is always the resultant (Vipāka) of the non-perceptual concentration (Asañjñā-samāpatti). Because in the heaven of non-percipient beings, non-perception and form (Rūpa) are only the resultant of the non-perceptual concentration. This concentration cannot produce the co-ordinate homogenous causes (Nikāya-sabhāga) and the life-force (Jīvitendriya), because the co-ordinate homogenous causes and the life-force are only the resultant of the fourth dhyāna (Caturtha-dhyāna) with mind. The remaining aggregates (Skandha) in that place are the common resultant. Because one is born in the heaven of non-percipient beings, most of the time there is mind, that is, before entering non-perception and after emerging from non-perception. However, the time of the mindlessness is extremely long, so it is called the heaven of non-perception. Where do the non-percipient beings reside? They reside in the Bṛhatphala heaven. That is, in the Bṛhatphala heaven there is a high and excellent place, just as the intermediate dhyāna (Dhyānāntara) is called the heaven of non-perception. They take the immediately preceding condition of karma-birth (Samanantara-pratyaya) as sustaining food (Āhāra), that is, the co-ordinate homogenous causes and the life-force, etc., are produced by past karma (Pūrva-karma), and are drawn and assisted by the mind of rebirth and the mind of entering the fruit of non-perception without interruption. They also have past contact, etc., as sustaining food. In the state of mindlessness, only past contact, etc., is food, and there is no present food. In the state of mind, both are present.

彼諸有情由想起故。從彼處歿。歿已決定生於欲界。非余處所。先修定行所感壽量勢力盡故。于彼不能更修定故。如箭射空力盡便墮。若諸有情應生彼處。必有欲界順后受業。如應生彼北俱盧洲。必定應有生天之業已辯無想。二定者何。謂無想定及滅盡定。初無想定。其相云何。頌曰。

如是無想定　　后靜慮求脫　善唯順生受　　非聖得一世

論曰。如前所說有法能令心心所滅名為無想。如是復有別法能令心心所滅。名無想定。說如是聲唯顯此定。滅心心所與無想同。由正成辦或極成辦。故名為定。有餘師說。如理等行。故名為定。令心大種平等行故。無想者定。或定無想。名無想定。由厭壞想生此定故。非諸異生能厭壞受。由耽著受而入定故。此定在何地。謂在後靜慮。即在第四靜慮非余。此不應說。所以者何。此定能感無想異熟。已說無想居廣果天。當說廣果在後靜慮。豈于餘地而修彼因。此責不然曾無說故。未曾有處。說無想定。為無想因。豈不前頌說無想為異熟。于彼釋中說為無想定果。此亦不然。曾未有頌作如是說。今說乃成。何故此定名異生定。為求解脫修此定故。彼執無想是真解脫。執無想定為出離道為證無想。而修此定一切聖者。不執有漏為真解脫及真出離。故說此定名異生定。前說

【現代漢語翻譯】現代漢語譯本那些有情眾生因為憶念的緣故，從那個地方死亡，死後必定會生於欲界，而不會去其他地方。這是因為他們先前修習禪定所感得的壽命和勢力已經耗盡，所以在那裡無法繼續修習禪定，就像射出的箭在空中力量耗盡后便會墜落一樣。如果有些有情眾生應該生在那個地方，那麼他們必定會有欲界的順后受業（指在未來感受果報的業力）。例如，如果應該生在北俱盧洲（四大部洲之一），必定會有生天的業力。已經辨析了無想（指無想天）。二定（兩種禪定）是什麼？是指無想定和滅盡定。首先來看無想定，它的相狀是怎樣的？頌文說：『如是無想定，后靜慮求脫，善唯順生受，非聖得一世。』論述：像前面所說的，有一種法能夠讓心和心所（心理活動）滅除，稱為無想。像這樣，還有另外一種法能夠讓心和心所滅除，稱為無想定。說『如是』這個詞，只是爲了顯示這個禪定。滅除心和心所與無想相同，因為通過正確地成就或者極其圓滿地成就，所以稱為『定』。有些論師說，因為如理等行（如理如實地修行），所以稱為『定』，因為它能讓心和大種（組成物質世界的元素）平等執行。無想是定，或者定是無想，所以稱為無想定。因為厭惡和破壞想念而生起這個禪定，所以不是所有的凡夫俗子都能厭惡和破壞感受，因為他們貪戀感受而進入禪定。這個禪定在哪個地界？在後靜慮，也就是在第四靜慮，而不是其他地界。這不應該這樣說，為什麼呢？因為這個禪定能夠感得無想的異熟果報（不同性質的成熟果報），已經說過無想天住在廣果天（色界第四禪天），將要說廣果天在後靜慮，怎麼能在其他地界修習那個因呢？這種責難是不對的，因為從來沒有這樣說過。從來沒有在任何地方說過無想定是無想天的因。難道不是前面的頌文說無想是異熟果報嗎？並且在那個解釋中說它是無想定的果報。這也是不對的，從來沒有頌文這樣說過，現在這樣說才成立。為什麼這個禪定被稱為異生定（凡夫的禪定）呢？因為爲了求解脫而修習這個禪定。他們執著于無想是真正的解脫，執著于無想定是出離的道路，爲了證得無想而修習這個禪定。一切聖者（已經證悟的修行者）不執著于有漏法（有煩惱的法）是真正的解脫和真正的出離，所以說這個禪定是異生定。前面說...

【English Translation】 English version Those sentient beings, due to recollection, die from that place and are definitely reborn in the Desire Realm, not elsewhere. This is because the lifespan and power acquired from their previous cultivation of meditative concentration have been exhausted, so they cannot continue to cultivate meditative concentration there, just like an arrow shot into the sky falls when its force is spent. If some sentient beings are destined to be born in that place, they must have karma of the Desire Realm that will be experienced later (referring to the karmic force that will be experienced in the future). For example, if one is destined to be born in Uttarakuru (one of the four great continents), there must be karma for being born in the heavens. The state of 'no-thought' (referring to the Realm of Non-Perception) has already been discussed. What are the two concentrations (two types of meditative concentration)? They are the Concentration of Non-Perception and the Cessation of Feeling and Perception. First, let's look at the Concentration of Non-Perception. What is its characteristic? The verse says: 'Thus, the Concentration of Non-Perception, seeks liberation in the later Dhyana, wholesome, only conducive to subsequent experience, not attained by the noble ones in one lifetime.' Commentary: As mentioned earlier, there is a dharma (phenomenon) that can cause the cessation of mind and mental factors, called 'no-thought'. Similarly, there is another dharma that can cause the cessation of mind and mental factors, called the 'Concentration of Non-Perception'. Saying 'thus' only serves to highlight this concentration. The cessation of mind and mental factors is the same as 'no-thought', because it is achieved through correct accomplishment or extremely perfect accomplishment, hence it is called 'concentration'. Some teachers say that it is called 'concentration' because of proper and equal practice, as it allows the mind and the great elements (the elements that make up the material world) to operate equally. 'No-thought' is concentration, or concentration is 'no-thought', hence it is called the 'Concentration of Non-Perception'. Because this concentration arises from the aversion and destruction of thought, not all ordinary beings can detest and destroy feelings, as they enter concentration while being attached to feelings. In which realm is this concentration? It is in the later Dhyana, that is, in the Fourth Dhyana, not in other realms. This should not be said, why? Because this concentration can bring about the different maturation (different nature of mature karmic results) of 'no-thought'. It has already been said that the Realm of Non-Perception resides in the Heaven of Great Fruit (the fourth Dhyana heaven in the Realm of Form), and it will be said that the Heaven of Great Fruit is in the later Dhyana, how can one cultivate that cause in other realms? This criticism is incorrect because it has never been said that way. Nowhere has it ever been said that the Concentration of Non-Perception is the cause of the Realm of Non-Perception. Isn't it that the previous verse said that 'no-thought' is the different maturation? And in that explanation, it is said to be the result of the Concentration of Non-Perception. This is also incorrect, no verse has ever said that, it is only established now by saying so. Why is this concentration called the concentration of ordinary beings (the concentration of ordinary people)? Because this concentration is cultivated in order to seek liberation. They cling to 'no-thought' as true liberation, cling to the Concentration of Non-Perception as the path of escape, and cultivate this concentration in order to attain 'no-thought'. All noble ones (practitioners who have attained enlightenment) do not cling to defiled dharmas (dharmas with afflictions) as true liberation and true escape, so it is said that this concentration is the concentration of ordinary beings. It was said earlier...

無想是異熟故無記性攝。不說自成。今無想定一向是善。豈不此是異熟因故善性所攝。不說自成。此于無想有情天中為因能招五蘊異熟。不爾頌中猶未說故。又染無記誰復能遮。若爾此中應言純善。不爾離言見義有故。此應準前異生性釋。或唯言善。已顯非余。此定既是異熟因性。為順何受。唯順生受非順現后及不定受。一類諸師作此定執。理順生受及不定受。所以者何。成此定者。亦容得入正性離生。入已必無現起此定。由約現行說無想定名異生定。非約成就。又許此定。通是此法。外法異生。所得非聖。以諸聖者于無想定如見深坑不樂入故。頌中已說。求解脫言即顯此定唯屬異生。復言非聖便為無用。此初得時為得幾世。此于諸位中如別解脫戒唸唸別得未曾得故。第一念時非得過去。以無心故不修未來。故初得時唯得一世。謂得現在第二念等。乃至未出亦成過去。出已乃至未舍已來唯成過去。如天眼耳無未來修。唯加行得非離染得。次滅盡定。其相云何。頌曰。

滅盡定亦然　　為靜住有頂　善二受不定　　聖由加行得　成佛得非前　　三十四念故

論曰。如前無想定。滅盡定亦然。謂如已離第三靜慮貪者。有法能令心心所滅。名無想定。如是已離無所有處貪者。有法。能令心心所滅。名滅盡定。

【現代漢語翻譯】現代漢語譯本：『無想』（Asaññasattā, 無想有情）是『異熟』（vipāka, 果報）的緣故，屬於『無記性』（avyākata, 非善非惡）所攝。因為它是自然而成的，所以不說它是善的。現在『無想定』（asaññāsamāpatti, 無想定）一向是善的，難道這不是因為它是『異熟因』（vipākahetu, 果報之因）的緣故，所以屬於善性所攝嗎？因為它是自然而成的，所以不說它是善的。此定在『無想有情天』（Asaññasatta-bhava, 無想有情天）中作為因，能夠招感五蘊的異熟果報。如果不是這樣，頌文中就沒有說明這一點。而且，如果是染污的無記性，誰又能阻止它呢？如果這樣，這裡應該說它是純粹的善。如果不是這樣，因為離言見義的緣故。這應該參照前面的『異生性』（pṛthagjana, 凡夫）來解釋。或者只說是善，就已經顯示了不是其他的。此定既然是異熟因的性質，那麼順應哪種感受呢？只順應生受（utpāda, 生起），不順應現受（diṭṭhadhammika, 現世）、后受（aparāpariya, 來世）以及不定受（aniyata, 不定）。一類論師這樣執著此定。從道理上來說，順應生受和不定受。為什麼這樣說呢？成就此定的人，也可能進入『正性離生』（samyaktva-niyata, 必定證悟的階位）。進入之後，必定不會現起此定。因為是就現行來說無想定是異生定，而不是就成就來說。而且，也允許此定，通於此法（idharma, 此地的法）和外法（bāhyadharma, 外道的法）的異生所得，不是聖者所得。因為諸位聖者對於無想定，就像看到深坑一樣，不喜歡進入。頌文中已經說了，求解脫的話，就顯示此定只屬於異生。再說非聖，就顯得沒有用了。最初得到此定的時候，能得到幾世（adhvan, 時間）呢？此定在諸位中，就像別解脫戒（prātimokṣa, 戒律）一樣，唸唸分別得到未曾得到的。第一念的時候，不能得到過去世，因為沒有心的緣故。不修未來世。所以最初得到此定的時候，只能得到一世，就是得到現在世。第二念等等，乃至沒有出定，也成為過去世。出定之後，乃至沒有捨棄此定之前，都成為過去世。就像天眼（divyacakṣus, 天眼）和天耳（divyasrotra, 天耳）一樣，沒有未來世的修習。只是通過加行（prayoga, 努力）而得，不是通過離染（vītarāga, 離欲）而得。接下來是滅盡定（nirodhasamāpatti, 滅盡定）。它的相狀是怎樣的呢？頌曰：　滅盡定亦然，為靜住有頂　善二受不定，聖由加行得　成佛得非前，三十四念故論曰：如同前面的無想定，滅盡定也是這樣。如同已經離開了第三禪的貪慾的人，有一種法能夠讓心和心所滅盡，叫做無想定。如同已經離開了無所有處的貪慾的人，有一種法能夠讓心和心所滅盡，叫做滅盡定。

【English Translation】 English version: 'Asañña' (無想, those without perception) is included in 'avyākata' (無記性, indeterminate) because it is 'vipāka' (異熟, result of actions). It is not said to be good because it arises naturally. Now, 'asaññāsamāpatti' (無想定, the attainment of non-perception) is always good. Isn't this because it is a 'vipākahetu' (異熟因, cause of result) and therefore included in the nature of goodness? It is not said to be good because it arises naturally. This samadhi, as a cause in 'Asaññasatta-bhava' (無想有情天, the realm of beings without perception), can bring about the result of the five aggregates. If not, the verse would not have mentioned it. Moreover, who could prevent defiled indeterminate states? If so, it should be said here that it is purely good. If not, it is because of understanding the meaning beyond words. This should be explained in accordance with the previous explanation of 'pṛthagjana' (異生性, the state of ordinary beings). Or, only saying it is good already shows that it is not something else. Since this samadhi is the nature of a result-producing cause, which feeling does it accord with? It only accords with 'utpāda' (生受, arising), not with 'diṭṭhadhammika' (現受, present), 'aparāpariya' (后受, future), or 'aniyata' (不定受, indefinite) feelings. A certain group of teachers holds this samadhi in this way. Logically, it accords with arising and indefinite feelings. Why is that? One who attains this samadhi may also enter 'samyaktva-niyata' (正性離生, the stage of certainty in enlightenment). Having entered, they will certainly not manifest this samadhi. Because it is said that the attainment of non-perception is the samadhi of ordinary beings in terms of present activity, not in terms of attainment. Moreover, it is also allowed that this samadhi is common to ordinary beings who have attained this dharma (idharma, this dharma) and external dharma (bāhyadharma, external dharma), not attained by noble ones. Because noble ones regard the attainment of non-perception as seeing a deep pit and do not like to enter it. The verse has already said that the words 'seeking liberation' show that this samadhi only belongs to ordinary beings. Saying 'not noble' is useless. When first attaining this samadhi, how many 'adhvan' (世, time) are attained? This samadhi, in all positions, is like 'prātimokṣa' (別解脫戒, monastic vows), attained separately in each moment, never before attained. In the first moment, the past is not attained because there is no mind. The future is not cultivated. Therefore, when first attaining this samadhi, only one time is attained, which is the present. The second moment, etc., until not emerging from the samadhi, also becomes the past. After emerging from the samadhi, until not abandoning this samadhi, it all becomes the past. Just like 'divyacakṣus' (天眼, divine eye) and 'divyasrotra' (天耳, divine ear), there is no cultivation of the future. It is only attained through 'prayoga' (加行, effort), not attained through 'vītarāga' (離染, detachment). Next is 'nirodhasamāpatti' (滅盡定, cessation attainment). What is its characteristic? The verse says: 　Cessation attainment is also like that, for dwelling in tranquility at the peak of existence. 　Good, with two feelings indefinite, attained by noble ones through effort. 　Attainment of Buddhahood is not before, because of thirty-four moments. The treatise says: Like the previous attainment of non-perception, cessation attainment is also like that. Like one who has already abandoned greed for the third dhyana, there is a dharma that can cause the cessation of mind and mental factors, called the attainment of non-perception. Like one who has already abandoned greed for the realm of nothingness, there is a dharma that can cause the cessation of mind and mental factors, called cessation attainment.

如是二定差別相者。前無想定為求解脫厭壞於想。以出離想作意為先。而得證入。今滅盡定為求靜住厭壞散動。以止息想作意為先。而得證入。前無想定在色界邊地。今滅盡定在無色邊地。以在非想非非想處所受生身是最上業所牽引故。說名有頂。或有邊際。故名有頂。如樹邊際說名樹頂。唯此地中有滅盡定。何緣下地無此定耶。厭背一切心及邊際心斷。方能得此勝解脫故。謂由二緣立此解脫。一者厭背一切心故。二者邊際心暫斷故。若於下地有此定者。便非厭背一切種心以未能厭上地心故。亦不名為邊際心斷。以上地心猶未斷故。應名厭背少分諸心。亦復應名中際心斷。於三性中前及此定。俱唯是善。非染無記。非諸聖者厭怖散動取染無記為寂靜住。前無想定能順生受及不定受。今滅盡定通順生后及不定受。謂約異熟有順生受。或順后受及不定受。或全不受。謂若下地起此定已。不生上地便般涅槃。此滅盡定能招有頂四蘊異熟。前無想定唯異生得。此滅盡定唯聖者得。非諸異生能起滅定。彼有自地起滅定障猶未斷故。未超有頂見所斷惑。于起滅定畢竟無能非諸異生能超有頂見所斷惑。故唯聖者得滅盡定。一切聖者得有頂時。皆得如斯滅盡定不。應言不得。由此定非離染得故。由何而得。由加行得。要由加行方證得故

【現代漢語翻譯】現代漢語譯本：如果這兩種禪定（二定）有差別的話：之前的無想定是爲了求解脫而厭惡捨棄思緒（厭壞於想），以出離思緒的意念（出離想作意）為先決條件，才能證入。現在的滅盡定是爲了追求寂靜安住而厭惡捨棄散亂躁動（厭壞散動），以止息思緒的意念（止息想作意）為先決條件，才能證入。之前的無想定位於邊地（指欲界和色界），現在的滅盡定位於無色界的邊地（指非想非非想處天）。因為在非想非非想處天所受生的身體，是最上等的業力所牽引的結果，所以稱為『有頂』，或者說是有邊際的，所以稱為『有頂』，就像樹的邊緣被稱為樹頂一樣。只有在這個地方才有滅盡定。為什麼下方的各層天界沒有這種禪定呢？因為必須厭惡捨棄一切心識以及邊際的心識斷滅，才能獲得這種殊勝的解脫。也就是說，要通過兩個條件才能成立這種解脫：一是厭惡捨棄一切心識，二是邊際的心識暫時斷滅。如果在下方的各層天界有這種禪定，那就不是厭惡捨棄一切種類的思緒，因為還沒有能夠厭惡捨棄上層天界的心識。也不能稱為邊際的心識斷滅，因為上層天界的心識還沒有斷滅。應該稱為厭惡捨棄少部分的心識，也應該稱為中間階段的心識斷滅。在三種性質（三性）中，之前的無想定和現在的滅盡定，都只是善的（善），不是染污的（染）或無記的（無記）。沒有哪個聖者會因為厭惡恐懼散亂躁動，而選擇染污的或無記的狀態作為寂靜的住所。之前的無想定能夠順著產生感受（順生受）以及不確定的感受（不定受）。現在的滅盡定能夠貫通順著產生後世的感受（順生后受）以及不確定的感受。也就是說，從異熟果報的角度來說，有順著產生今生的感受，或者順著產生後世的感受，以及不確定的感受，或者完全不感受。也就是說，如果在下方的天界發起這種禪定之後，沒有往生到上方的天界就直接進入涅槃（般涅槃），那麼這種滅盡定能夠招感有頂天的四蘊的異熟果報。之前的無想定只有凡夫（異生）才能獲得，現在的滅盡定只有聖者才能獲得。沒有哪個凡夫能夠發起滅盡定，因為他們自身所處境界發起滅盡定的障礙還沒有斷除。沒有超越有頂天所斷的見惑，對於發起滅盡定終究是沒有能力的。沒有哪個凡夫能夠超越有頂天所斷的見惑，所以只有聖者才能獲得滅盡定。所有的聖者在獲得有頂天果位的時候，都能獲得這樣的滅盡定嗎？應該說不是的。因為這種禪定不是通過脫離染污而獲得的，是通過什麼獲得的呢？是通過修行努力（加行）獲得的。必須要通過修行努力才能證得。

【English Translation】 English version: If there is a difference between these two samadhis (二定): the former Non-Perception Samadhi (無想定) is to abandon thoughts out of a desire for liberation (求解脫厭壞於想), taking the intention of detachment from thoughts (出離想作意) as a prerequisite for attaining it. The latter Cessation Samadhi (滅盡定) is to abandon distractions out of a desire for peaceful abiding (求靜住厭壞散動), taking the intention of ceasing thoughts (止息想作意) as a prerequisite for attaining it. The former Non-Perception Samadhi is located in the borderlands (邊地) (referring to the desire realm and the form realm), while the latter Cessation Samadhi is located in the borderlands of the formless realm (無色邊地) (referring to the Realm of Neither Perception Nor Non-Perception (非想非非想處天)). Because the body received in the Realm of Neither Perception Nor Non-Perception is the result of the most superior karma, it is called 'The Peak' (有頂), or it has a boundary, so it is called 'The Peak', just as the edge of a tree is called the treetop. Only in this place is there Cessation Samadhi. Why is there no such samadhi in the lower realms? Because one must detest and abandon all consciousness and the cessation of marginal consciousness in order to attain this supreme liberation. That is to say, this liberation is established through two conditions: first, detesting and abandoning all consciousness; second, the temporary cessation of marginal consciousness. If there were this samadhi in the lower realms, then it would not be detesting and abandoning all kinds of thoughts, because one would not have been able to detest and abandon the consciousness of the upper realms. Nor could it be called the cessation of marginal consciousness, because the consciousness of the upper realms has not yet been cut off. It should be called detesting and abandoning a small portion of thoughts, and it should also be called the cessation of intermediate consciousness. Among the three natures (三性), the former Non-Perception Samadhi and the latter Cessation Samadhi are both only wholesome (善), not defiled (染) or neutral (無記). No saint would choose defiled or neutral states as a peaceful abode out of detestation and fear of distraction. The former Non-Perception Samadhi can give rise to feelings (順生受) and uncertain feelings (不定受). The latter Cessation Samadhi can connect to and give rise to feelings in later lives (順生后受) and uncertain feelings. That is to say, from the perspective of fruition, there are feelings that arise in this life, or feelings that arise in later lives, and uncertain feelings, or no feelings at all. That is to say, if one initiates this samadhi in the lower realms and enters Nirvana (般涅槃) without being reborn in the upper realms, then this Cessation Samadhi can attract the fruition of the four aggregates of the Peak Realm (有頂天). The former Non-Perception Samadhi can only be attained by ordinary beings (異生), while the latter Cessation Samadhi can only be attained by saints. No ordinary being can initiate Cessation Samadhi, because the obstacles to initiating Cessation Samadhi in their own realm have not yet been removed. Without transcending the delusions of views (見惑) that are severed in the Peak Realm, one is ultimately incapable of initiating Cessation Samadhi. No ordinary being can transcend the delusions of views that are severed in the Peak Realm, so only saints can attain Cessation Samadhi. When all saints attain the state of the Peak Realm, do they all attain such Cessation Samadhi? It should be said no. Because this samadhi is not attained through detachment from defilements, how is it attained? It is attained through diligent practice (加行). It must be attained through diligent practice.

。如無想定初證得時。唯得現在。不得過去。不修未來。要由心力方能修故。第二念等乃至未舍亦成過去。世尊亦以加行得耶。不爾云何成佛時得。彼謂世尊盡智時得。豈不盡智于成佛時亦不名得。況滅盡定。以諸菩薩住金剛喻三摩地時名得盡智。得體生時名為得故。于成佛時應說盡智。不由加行而現在前。暫起欲樂現在前時。一切圓德隨樂起故。非佛身中所有功德成佛時得。如何可說佛盡智時得滅盡定。由菩薩時永離一切煩惱染故。令佛身中功德得起。故說如來所有功德皆離染得。故彼所言亦有過失。隨宜為彼而釋通者。謂于近事而說遠聲。或金剛喻三摩地時。必成佛故亦名成佛。無間剎那定成佛故。且置斯事。世尊曾未起滅盡定得盡智時。如何得成俱分解脫。永離定障故。舍不成就故。于起滅定得自在故。如已起者成俱解脫。西方師說。菩薩學位先起此定。后得菩提。迦濕彌羅國毗婆沙師說。非前起滅定後方生盡智。何因此國毗婆沙師。知盡智前未起滅定。何為不責西方起因。且我迦濕彌羅國說三十四念得菩提故。謂諸菩薩決定先於無所有處已得離貪方入見道。不復須斷平地煩惱。三十四念得大菩提。諦現觀中有十六念。離有頂貪有十八念。謂斷有頂九品煩惱。有九無間九解脫道。如是十八足前十六成三十四。于

【現代漢語翻譯】現代漢語譯本如無想定（沒有思想的狀態）最初證得的時候，只能得到現在的狀態，不能得到過去的狀態，也不修習未來的狀態，因為需要依靠心力才能修習。第二念等等乃至沒有捨棄也成為過去。世尊也是通過加行（努力修行）得到的嗎？不是的，不然怎麼在成佛的時候得到？他們說世尊在盡智（對一切法如實知見的智慧）的時候得到。難道盡智在成佛的時候也不叫得到嗎？更何況是滅盡定（一種極深的禪定狀態）。因為諸菩薩住在金剛喻三摩地（一種堅固不壞的禪定）的時候，稱為得到盡智，在得到身體的時候稱為得到，所以在成佛的時候應該說盡智不由加行而現在前。暫時生起欲樂現在前的時候，一切圓滿的功德隨著快樂生起。不是佛身中所有的功德在成佛的時候才得到。怎麼能說佛在盡智的時候得到滅盡定呢？因為菩薩的時候已經永遠離開了所有的煩惱染污，使得佛身中的功德得以生起。所以說如來所有的功德都是離開染污而得到的。所以他們的說法也有過失。爲了方便他們而解釋疏通的人說，這是在近的事情上說了遠的事情。或者說在金剛喻三摩地的時候，必定成佛，所以也稱為成佛，因為無間剎那（極短的時間）必定成佛。暫且放下這件事。世尊曾經沒有生起滅盡定而得到盡智的時候，怎麼能成就俱分解脫（同時解脫煩惱障和所知障）？因為永遠離開了定障的緣故，捨棄了不成就的緣故，對於生起滅盡定得到自在的緣故，就像已經生起的人成就俱分解脫。西方師說，菩薩在學習階段先證得這個定，然後得到菩提（覺悟）。迦濕彌羅國的毗婆沙師說，不是先證得滅盡定，然後才生起盡智。為什麼這個國家的毗婆沙師知道盡智之前沒有生起滅盡定？為什麼要責問西方生起的原因？而且我們迦濕彌羅國說三十四念得到菩提的緣故。說諸菩薩決定先在無所有處（一種禪定境界）已經得到離貪，才進入見道（證悟真理的最初階段），不再需要斷除平地上的煩惱。三十四念得到大菩提。諦現觀（對真理的如實觀察）中有十六念，離開有頂貪（色界和無色界的貪慾）有十八念。說斷除有頂的九品煩惱，有九個無間道（斷除煩惱的智慧）和九個解脫道（解脫煩惱的智慧）。這樣十八加上前面的十六，成為三十四。在

【English Translation】 English version When the No-Thought Samadhi (a state without thought) is first attained, only the present state is obtained; the past state is not obtained, nor is the future state cultivated, because it requires mental effort to cultivate. The second thought and so on, even if not abandoned, become the past. Did the World-Honored One also attain it through effort (diligent practice)? No, otherwise how could he attain it at the time of Buddhahood? They say that the World-Honored One attained it at the time of Exhaustive Knowledge (wisdom that sees all things as they truly are). Isn't Exhaustive Knowledge also not called 'attained' at the time of Buddhahood? How much more so is the Cessation Samadhi (a very deep state of meditation). Because when the Bodhisattvas dwell in the Vajra-like Samadhi (an indestructible state of meditation), it is called attaining Exhaustive Knowledge; when the body is obtained, it is called attaining. Therefore, at the time of Buddhahood, it should be said that Exhaustive Knowledge appears without effort. When temporary desire arises in the present, all perfect virtues arise with pleasure. Not all the merits in the Buddha's body are obtained at the time of Buddhahood. How can it be said that the Buddha attained Cessation Samadhi at the time of Exhaustive Knowledge? Because the Bodhisattva has already permanently left all defilements of afflictions, allowing the merits in the Buddha's body to arise. Therefore, it is said that all the merits of the Tathagata are obtained by leaving defilements. Therefore, their statement also has faults. Those who explain and clarify for their convenience say that this is speaking of distant things in relation to near things. Or, at the time of the Vajra-like Samadhi, Buddhahood is certain, so it is also called Buddhahood, because Buddhahood is certain in the uninterrupted moment. Let's put this matter aside for now. When the World-Honored One had not yet arisen from Cessation Samadhi and attained Exhaustive Knowledge, how could he have attained Simultaneous Liberation (liberation from both afflictive and cognitive obscurations)? Because he has permanently left the obstacles of meditation, because he has abandoned non-attainment, and because he has attained freedom in arising from Cessation Samadhi, just like one who has already arisen attains Simultaneous Liberation. The Western teachers say that Bodhisattvas first attain this Samadhi in the stage of learning, and then attain Bodhi (enlightenment). The Vibhasha teachers of Kashmir say that Exhaustive Knowledge does not arise after first attaining Cessation Samadhi. Why does the Vibhasha teacher of this country know that Cessation Samadhi has not arisen before Exhaustive Knowledge? Why question the cause of arising in the West? Moreover, we in Kashmir say that Bodhi is attained in thirty-four moments. It is said that Bodhisattvas must first attain detachment from desire in the Realm of Nothingness (a state of meditation) before entering the Path of Seeing (the initial stage of realizing the truth), and no longer need to cut off afflictions on level ground. Great Bodhi is attained in thirty-four moments. There are sixteen moments in the Vision of Truth (the actual observation of truth), and eighteen moments in leaving the desire for the Peak of Existence (desires of the Form and Formless Realms). It is said that cutting off the nine grades of afflictions of the Peak of Existence has nine uninterrupted paths (wisdom to cut off afflictions) and nine paths of liberation (wisdom to liberate from afflictions). Thus, eighteen plus the previous sixteen becomes thirty-four. In

此中間無容得起不同類心。故於前位決定無容起滅盡定。若於前位起滅盡定。便越期心。然諸菩薩決定不越要期心故。如是善成三十四念得菩提故。為非前因。雖已說二定有多同異相。而於其中復有同異頌曰。

二定依欲色　　滅定初人中

論曰。言二定者。謂無想定及滅盡定。此二俱依欲色二界而得現起。然於此中有說唯在下三靜慮入無想定。非在第四。勿因與果極相鄰逼。有說亦在第四靜慮入無想定。除無想天。以生彼天受彼果故。有餘師說。唯在欲界入無想定。非在色界。彼違論文。謂本論言。或有是色有。此有非五行。謂色廛有情。或生有想天。住不同類心。若入無想定。若入滅盡定。或生無想天。已得入無想。是謂是色有。此有非五行。由此證知。如是二定俱依欲色而得現起。是名同相。言異相者。謂無想定。欲色二界皆得初起。滅定初起唯在人中。謂滅盡定唯在人中。得初修起唯人中有。說者釋者。及有強盛加行力故。有在人中初修得已。由退為先方生色界。依色界身後復修起。非在無色能入滅定。無所依故。命根必依色心而轉。若在無色入滅定者。色心俱無。命根應斷。諸蘊展轉相依而住故。無有情唯具一蘊。又心心所不相離。故亦無有情唯具三蘊。何因故知。滅定有退。準鄔陀夷契經義故

【現代漢語翻譯】現代漢語譯本：此處不允許產生任何與此不同的心念。因此，在前一階段，絕對不允許生起滅盡定（Nirodha-samāpatti，一種止息一切感受和認知的禪定）。如果在前一階段生起滅盡定，那就超越了預定的期限。然而，諸位菩薩絕對不會超越他們所承諾的期限。像這樣，通過圓滿成就三十四種念處（smṛtyupasthāna，四念住的擴充套件），才能獲得菩提（bodhi，覺悟），因此它不是先前的原因。雖然已經說了兩種禪定（無想定和滅盡定）有許多相同和不同的方面，但關於它們之間的相同和不同之處，還有一首偈頌說：

『二定依欲色，滅定初人中』

論曰：所說的兩種禪定，指的是無想定（Asañjñā-samāpatti，一種進入無想狀態的禪定）和滅盡定。這兩種禪定都依賴於欲界（Kāmadhātu，充滿慾望的界）和色界（Rūpadhātu，物質存在的界）才能顯現。然而，關於這一點，有一種說法是，只有在下三禪（初禪、二禪、三禪）中才能進入無想定，而不能在第四禪中進入，因為原因和結果過於接近。也有人說，在第四禪中也可以進入無想定，除了無想天（Asañjñasattvadeva，無想有情天），因為他們生於彼天，承受彼天的果報。還有一些老師說，只能在欲界進入無想定，而不能在（此處原文如此，可能指色界或無色界）。這種說法違背了經文。因為本論說：『或者有是色有的，此有非五行。』指的是色界的有情，或者生於有想天（Saṃjñin，有想的有情天），處於不同型別的心理狀態。如果進入無想定，或者進入滅盡定，或者生於無想天，已經獲得了進入無想定的能力。這就是所謂的『是色有，此有非五行』。由此可以證明，這兩種禪定都依賴於欲界和色界才能顯現。這是它們的相同之處。不同之處在於，無想定在欲界和色界都可以初次生起，而滅盡定的初次生起只能在人中。也就是說，滅盡定只能在人中才能初次修習生起，因為只有人類中有說法者、解釋者，以及強大的修行力量。有些人先在人中初次修得滅盡定，然後因為退失而先轉生到（此處原文如此，可能指色界或無色界），在**（此處原文如此，可能指色界或無色界）身後再次修習生起。無色界（Arūpadhātu，非物質存在的界）無法進入滅盡定，因為沒有所依賴之處。命根（jīvitendriya，生命力）必定依賴於色（rūpa，物質）和心（citta，精神）而運轉。如果在無色界進入滅盡定，那麼色和心都將不存在，命根應該斷絕。諸蘊（skandha，五蘊）相互依賴而存在，因此沒有有情只具有一蘊。而且，心和心所（caitasika，心理活動）不相分離，因此也沒有有情只具有三蘊。因為什麼原因知道滅盡定有退失呢？根據鄔陀夷契經的意義。

【English Translation】 English version: Here, there is no room for allowing a mind that is different from this. Therefore, in the preceding stage, it is absolutely impossible to arise Nirodha-samāpatti (cessation attainment, a state of meditative absorption where all sensations and perceptions cease). If Nirodha-samāpatti arises in the preceding stage, then it exceeds the predetermined time. However, all Bodhisattvas definitely do not exceed their promised time. In this way, by perfectly accomplishing the thirty-four smṛtyupasthānas (foundations of mindfulness, an expanded version of the four foundations of mindfulness), one can attain bodhi (enlightenment), therefore it is not a prior cause. Although it has already been said that the two samādhis (Asañjñā-samāpatti and Nirodha-samāpatti) have many similarities and differences, there is also a verse about their similarities and differences that says:

'The two attainments rely on the Desire and Form realms, cessation attainment initially in the human realm.'

Treatise says: The two attainments mentioned refer to Asañjñā-samāpatti (non-perception attainment, a meditative state of non-perception) and Nirodha-samāpatti. Both of these can manifest by relying on the Desire Realm (Kāmadhātu, the realm of desire) and the Form Realm (Rūpadhātu, the realm of material existence). However, regarding this, there is a saying that Asañjñā-samāpatti can only be entered in the lower three dhyānas (meditative absorptions: the first, second, and third), and not in the fourth, because the cause and effect are too closely adjacent. Some say that Asañjñā-samāpatti can also be entered in the fourth dhyāna, except for the Asañjñasattvadeva (non-percipient beings heaven), because they are born in that heaven and receive the results of that heaven. Some other teachers say that Asañjñā-samāpatti can only be entered in the Desire Realm, and not in the ** (the original text is like this, possibly referring to the Form Realm or the Formless Realm). This statement contradicts the scriptures. Because the original treatise says: 'Or there are those who are of the Form Realm, this existence is not of the five aggregates.' This refers to sentient beings in the Form Realm, or those born in the Saṃjñin (sentient beings heaven), being in different types of mental states. If one enters Asañjñā-samāpatti, or enters Nirodha-samāpatti, or is born in the Asañjñasattvadeva, having already obtained the ability to enter Asañjñā-samāpatti. This is what is called 'being of the Form Realm, this existence is not of the five aggregates.' From this, it can be proven that both of these attainments rely on the Desire Realm and the Form Realm to manifest. This is their similarity. The difference is that Asañjñā-samāpatti can initially arise in both the Desire Realm and the Form Realm, while the initial arising of Nirodha-samāpatti can only be in the human realm. That is to say, Nirodha-samāpatti can only be initially cultivated and arise in the human realm, because only humans have speakers, interpreters, and strong practice power. Some people first cultivate and attain Nirodha-samāpatti in the human realm, and then, because of regression, are first reborn in ** (the original text is like this, possibly referring to the Form Realm or the Formless Realm), and after the ** (the original text is like this, possibly referring to the Form Realm or the Formless Realm) body, they cultivate and arise again. The Arūpadhātu (formless realm, the realm of non-material existence) cannot enter Nirodha-samāpatti, because there is nothing to rely on. The jīvitendriya (life faculty, life force) must rely on rūpa (matter) and citta (mind) to function. If one enters Nirodha-samāpatti in the Formless Realm, then both matter and mind will not exist, and the life force should be cut off. The skandhas (aggregates, the five aggregates) exist in mutual dependence, therefore there is no sentient being that only possesses one aggregate. Moreover, mind and caitasika (mental factors, mental activities) are inseparable, therefore there is also no sentient being that only possesses three aggregates. For what reason do we know that Nirodha-samāpatti has regression? According to the meaning of the Udayi Sūtra.

。經言。具壽有諸苾芻。先於此處。具凈尸羅。具三摩地。具般羅若。能數入出滅受想定斯有是處。應如實知。彼于現法或臨終位。不能勤修令解滿足。從此身壞超段食天。隨受一處意成天身。于彼生已複數入出滅受想定。亦有是處。應如實知。此意成天身。佛說是色界滅受想定。唯在有頂。若得此定必無退者。不應得往色界受生。如是廣釋二定異相總有六門。謂地加行相續異熟順受初起有差別。故今應思擇。滅盡定中。總滅一切心心所法。何緣唯說滅受想定。厭逆彼二生此定故。謂想與受能為見愛雜染所依故偏厭。逆如是二法多諸過患。如立蘊中已廣分別。故偏厭逆入滅盡定。此滅定位決定無心。以一切心皆與受想俱生滅故。如契經說。眼及色為緣生於眼識。三和合觸俱起受想思。乃至廣說。曾無處言。有第七識。可執彼識離受想生。此經俱言。顯同時起。蘆束相依為譬喻故。說心心所生緣等故。非此定中唯想受滅。此中亦說。意行滅故。若此定中心不滅者。想受二種亦應不滅。能生彼觸應亦有故。由此滅定必無有心。然定後心復得生者。定前心作等無間緣所引攝故。又加行中要期勢力所引發故。滅盡定體應知實有。能遮礙心令不生故。若謂定前心遮礙余心者。則應余心畢竟不起。若謂有根身能起余心者。應一切時

【現代漢語翻譯】現代漢語譯本：經中說：『具壽，有些比丘，先前在這裡，具備清凈的戒律（尸羅，道德行為），具備三摩地（專注，冥想），具備般羅若（智慧）。他們能夠經常進入並證得出入滅受想定（一種高級禪定狀態），這是有可能的，應該如實地瞭解。』這些人，在現世或者臨終之際，不能勤奮修行以達到圓滿的解脫。因此，在身死之後，他們會超越段食天（需要通過食物維持生命的天界），並隨其業力而轉生到某一意成天（通過意念形成身體的天界）。在彼處出生后，他們又能夠經常進入並證得出入滅受想定，這也是有可能的，應該如實地瞭解。佛陀說，這種意成天之身，只有在有頂天（色界最高的境界）才能證得滅受想定。如果證得了這種禪定，必定不會退轉，不應該再往其他地方受生。像這樣廣泛地解釋了兩種禪定的不同之處，總共有六個方面：即地（基礎）、加行（準備）、相續（持續）、異熟（果報）、順受（感受）、初起（開始）有差別。所以現在應該思考，在滅盡定（一種完全停止意識活動的禪定）中，總共滅除了一切心和心所法（心理活動），為什麼只說滅受想定呢？因為厭惡和違逆想和受這二者，才生起這種禪定。也就是說，想和受能夠成為見愛（錯誤的見解和貪愛）雜染的所依，所以特別厭惡。違逆這兩種法，有很多過患，如在《立蘊》中已經廣泛地分別說明。所以特別厭惡和違逆，而進入滅盡定。這種滅盡定的狀態，決定沒有心，因為一切心都與受和想同時生滅。如契經（佛經）所說：『眼和色為緣，產生眼識，三者和合產生觸，伴隨觸而生起受、想、思』，乃至廣說。從來沒有說過，有第七識，可以執著這個識離開受和想而生起。這部經同時說到，顯示它們同時生起，就像蘆葦捆綁在一起的比喻一樣。因為經中說心和心所的生起因緣是相同的，所以不是在這種禪定中只有想和受滅除。經中也說了意行（意志活動）滅除。如果在這種禪定中心沒有滅除，那麼想和受兩種也應該不會滅除。能夠產生觸的也應該存在。由此可見，滅盡定必定沒有心。然而，禪定之後心又能夠生起，是因為禪定之前的心作為等無間緣（直接的因），所引導和攝持的緣故。另外，也是因為在加行（準備階段）中，要期（期望）的力量所引發的緣故。滅盡定的本體，應該知道是真實存在的，因為它能夠遮礙心，使心不生起。如果說禪定之前的心能夠遮礙其他心，那麼應該其他心畢竟不會生起。如果說有根身（感覺器官）能夠生起其他心，那麼應該一切時

【English Translation】 English version: The sutra says: 'Venerable ones, there are Bhikshus (monks) who, previously in this place, possess pure Shila (moral conduct), possess Samadhi (concentration, meditation), possess Prajna (wisdom). They are able to frequently enter and attain Nirodha-Samapatti (cessation of perception and sensation), this is possible, and should be known as it is.' These individuals, in their present life or at the time of death, are unable to diligently cultivate to achieve complete liberation. Therefore, after their death, they transcend the Kabaḍāhāra-devas (gods who subsist on coarse food), and according to their karma, are reborn in a Manomaya-deva (gods with mind-made bodies) realm. Having been born there, they are again able to frequently enter and attain Nirodha-Samapatti, this is also possible, and should be known as it is. The Buddha said that this Manomaya-deva body can only attain Nirodha-Samapatti in Akanistha (the highest realm of the Form Realm). If one attains this Samadhi, one will definitely not regress, and should not be reborn elsewhere. Thus, the differences between the two Samadhis are extensively explained in six aspects: namely, the difference in Bhumi (ground), Prayoga (preparation), Santati (continuity), Vipaka (result), Anubhava (experience), and Adyutpada (initial arising). Therefore, it should now be considered, in Nirodha-Samapatti (cessation attainment), all Citta (mind) and Cetasikas (mental factors) are extinguished, why is it only said that perception and sensation are extinguished? It is because of aversion and opposition to perception and sensation that this Samadhi arises. That is to say, perception and sensation can become the basis for the defilements of wrong views and craving, so they are particularly disliked. Opposing these two Dharmas (phenomena) has many faults, as has been extensively explained in the Skandha (aggregate) section. Therefore, one particularly dislikes and opposes them, and enters Nirodha-Samapatti. This state of Nirodha-Samapatti definitely has no mind, because all minds arise and cease simultaneously with sensation and perception. As the sutra says: 'Eye and form are the conditions for the arising of eye consciousness, the combination of the three produces contact, and with contact arise sensation, perception, and thought,' and so on. It has never been said that there is a seventh consciousness that can be grasped as arising apart from sensation and perception. This sutra speaks of them simultaneously, showing that they arise at the same time, like the analogy of reeds bundled together. Because the sutra says that the conditions for the arising of mind and mental factors are the same, it is not that only perception and sensation are extinguished in this Samadhi. The sutra also speaks of the cessation of volition. If the mind is not extinguished in this Samadhi, then perception and sensation should also not be extinguished. That which can produce contact should also exist. From this, it can be seen that Nirodha-Samapatti definitely has no mind. However, the mind can arise again after Samadhi, because the mind before Samadhi acts as the immediately preceding condition, which guides and supports it. Furthermore, it is also because of the power of aspiration in the preparatory stage. The essence of Nirodha-Samapatti should be known to be real, because it can obstruct the mind, preventing it from arising. If it is said that the mind before Samadhi can obstruct other minds, then those other minds should not arise at all. If it is said that the sense organs can give rise to other minds, then at all times

諸識頓起。說依前心後心起者。以無第二等無間緣。雖有同時所依境界。而無一切境識頓生。若執不待自類因緣待有根身識便起者。彼一切位一切境識。何法為礙起不同時。是故唯應依心心起。非前定心。力能遮礙余心。由此故知。離前心外定有別法能遮礙心由此法故。于無心位。雖有心因而心不起。即此別法名滅盡定。體是有為。實而非假。修觀行者。由定前心要期願力所引發故。令滅盡定勢力漸微。至都盡位無遮礙用。意法為緣還生意識。由此準釋前無想定及與無想。隨其所應已辯二定。命根者何。頌曰。

命根體即壽　　能持暖及識

論曰。命體即壽。故本論言。云何命根。謂三界壽。異名雖爾自體未詳。應更指陳。何法名壽。謂有別法。能持暖識。說名為壽。故世尊言。

壽暖及與識　　三法捨身時　所捨身僵仆　　如木無思覺

若爾此壽何法能持。此壽能持。我說是業。一向是業異熟果故。一期生中常隨轉故。暖非一向業異熟果。識二俱非。雖有一期常隨轉處。而非一向是業異熟。故不可說識由業持。是故說壽能持暖識。非非業感。識流轉中業有少分能持功用。一同分中異熟生識斷而更續。唯壽力持復如何知壽能持暖。要有壽者方有暖故。諸無暖者亦見有壽。故知壽體非暖所持。由

【現代漢語翻譯】現代漢語譯本諸識頓起（simultaneous arising of all consciousnesses）。如果說依賴於前心後心而生起，那是因為沒有第二種等無間緣（immediately preceding condition）。雖然有同時所依的境界，但不會有一切境界的意識同時生起。如果認為不需要依賴自類因緣，只要有根身（sense organs and body）意識就能生起，那麼在一切狀態、一切境界的意識中，是什麼法則阻礙了它們不同時生起？因此，唯一應該認為意識是依賴於心心（mind-to-mind）而生起的，而不是由先前決定的心。先前決定的心，沒有力量能夠遮礙其他心。由此可知，離開前心之外，一定有別的法能夠遮礙心，因為有這個法的緣故，在無心位（state of no-mind），即使有心因（cause of mind），心也不會生起。這個別的法就叫做滅盡定（cessation of feeling and perception）。它的體是有為法（conditioned phenomena），是真實的而不是虛假的。修觀行的人，由於入定前的心要期願力所引發的緣故，使得滅盡定的勢力逐漸減弱，直到完全耗盡時，就沒有遮礙的作用了，意法（mind object）作為緣，又會生起意識。由此可以類推解釋前面的無想定（state of no perception）以及無想（no perception）。根據它們各自的情況，已經辨析了這兩種禪定。命根（life faculty）是什麼？頌文說：『命根體即壽，能持暖及識。』論中說：命的體就是壽（lifespan）。所以本論說：『什麼是命根？就是三界（three realms）的壽命。』雖然名稱不同，但自體還不詳細，應該進一步指明。什麼法叫做壽？就是有一種特別的法，能夠保持暖（warmth）和識（consciousness），這叫做壽。所以世尊說：『壽暖及與識，三法捨身時，所捨身僵仆，如木無思覺。』如果這樣，那麼這個壽是什麼法能夠保持呢？這個壽能夠保持，我說這是業（karma）。因為它一向是業的異熟果（result of karma），在一期生命中常常相隨轉變。暖並非一向是業的異熟果，識則兩者都不是。雖然有一期生命中常常相隨轉變的情況，但並非一向是業的異熟果，所以不能說識是由業保持的。因此說壽能夠保持暖和識，而不是非業所感。在識的流轉中，業有少部分能夠保持的功用。在同一分中，異熟生識（resultant consciousness）斷滅后又繼續產生，唯有壽的力量能夠保持。又如何知道壽能夠保持暖呢？因為要有壽的人才有暖。沒有暖的人也可見到有壽，所以知道壽的體不是由暖所保持的。

【English Translation】 English version All consciousnesses arise simultaneously. To say they arise depending on prior and subsequent minds is because there is no second immediately preceding condition. Although there are simultaneously dependent realms, not all realm-consciousnesses arise at once. If one insists that it doesn't depend on causes of its own kind, and consciousness arises as long as there are sense organs and a body, then in all states and realms of consciousness, what law prevents them from arising at different times? Therefore, one should only consider that consciousness arises depending on mind-to-mind, not from a previously determined mind. A previously determined mind does not have the power to obstruct other minds. From this, it is known that apart from the prior mind, there must be another dharma that can obstruct the mind. Because of this dharma, in the state of no-mind, even if there is a cause of mind, the mind does not arise. This other dharma is called the Cessation of Feeling and Perception (Nirodha-samāpatti). Its essence is conditioned phenomena (saṃskṛta), real and not false. Those who practice contemplation, due to the power of the vow made before entering samadhi, gradually weaken the power of the Cessation of Feeling and Perception. When it is completely exhausted, it has no obstructive function. Mind-objects (dharma) as conditions, consciousness arises again. From this, one can infer and explain the preceding State of No Perception (Asañjñi-samāpatti) and No Perception (Asañjñika). According to their respective situations, these two samadhis have been analyzed. What is the Life Faculty (jīvitendriya)? The verse says: 'The essence of the life faculty is lifespan, which sustains warmth and consciousness.' The treatise says: The essence of life is lifespan (āyus). Therefore, this treatise says: 'What is the life faculty? It is the lifespan of the three realms (tridhātu).' Although the names are different, the essence is not yet detailed and should be further specified. What dharma is called lifespan? It is a special dharma that can maintain warmth (ūṣman) and consciousness (vijñāna), which is called lifespan. Therefore, the World-Honored One said: 'When lifespan, warmth, and consciousness, these three dharmas leave the body, the abandoned body becomes stiff, like wood without thought or awareness.' If so, what dharma can maintain this lifespan? This lifespan can be maintained, I say, by karma (karma). Because it is always the result of karma (vipāka), constantly transforming throughout a lifetime. Warmth is not always the result of karma, and consciousness is neither. Although there are cases where they constantly transform throughout a lifetime, they are not always the result of karma. Therefore, it cannot be said that consciousness is maintained by karma. Therefore, it is said that lifespan can maintain warmth and consciousness, and not non-karma sensations. In the flow of consciousness, karma has a small part in maintaining function. In the same part, resultant consciousness (vipākaja-vijñāna) ceases and then continues to arise, only the power of lifespan can maintain it. How do we know that lifespan can maintain warmth? Because warmth is only present in those who have lifespan. Those without warmth can also be seen to have lifespan, so it is known that the essence of lifespan is not maintained by warmth.

此故知。別有實法彼力能持有情暖識。說名為壽。此即命根。如是命根非唯依身。無色亦有故。非唯依心。無心亦有故。若爾依何。依先世業及現同分。其眾同分亦準命根。命行壽行有何差別。若生法壽名為命行。不生法壽說為壽行。有作是言。非所棄捨名為命行。是所棄捨名為壽行。復有說言。若神足果名為命行。若先業果名為壽行。復有說者。若明增上生名為命行。無明增上生名為壽行。或有說者。唯離貪者相續所得。名為命行。亦有貪者相續所得。名為壽行。是為命行。壽行差別。已辯命根。何謂諸相。此有四。四者何。頌曰。

相謂諸有為　　生住異滅性

論曰。如是四種是有為相。顯彼性故得彼相名。依此說有諸行種類。此中生者。謂有別法。是行生位。無障勝因。由能引攝令其生故。能引攝者。謂彼生時此法能為彼勝緣性。雖諸行起皆得名生。然此生名。但依諸行生位無障勝因而立諸行。必藉前生俱生同類異類緣力故。起思因果。中當廣顯。示前生同類異類緣。中同類緣強隨彼起故。俱生緣內無同類緣。異類緣中有偏勝者。如緣眼色眼識生中。說眼為因。色為緣性。雖隨𨵗一眼識不生而眼識生。隨眼非色。是近緣性故說為因。眼識俱生一果諸法。為緣助識力勝非眼。又于俱起一果法中。自有相

【現代漢語翻譯】現代漢語譯本：因此可知，另外有一種實際存在的法，它的力量能夠維持有情眾生的暖（體溫）和識（意識），這被稱為『壽』（壽命）。這就是命根（jīnmù，維持生命的基礎）。這樣的命根並非僅僅依賴於身體，因為在無色界（wúsèjiè，佛教中的一種精神境界）也存在命根；也並非僅僅依賴於心，因為在無心定（wúxīndìng，一種禪定狀態）中也存在命根。如果這樣，那麼命根依賴於什麼呢？它依賴於前世的業（yè，行為和其後果）以及現世的同分（tóngfēn，相似的生命狀態）。眾生的同分也類似於命根。命行（mìngxíng，壽命的執行）和壽行（shòuxíng，壽命的持續）有什麼區別呢？如果是有生之法的壽命，就稱為命行；如果是不生之法的壽命，就稱為壽行。有人這樣說：不是被捨棄的，稱為命行；是被捨棄的，稱為壽行。還有人說：如果是神足（shénzú，一種神通）的果報，就稱為命行；如果是先世業的果報，就稱為壽行。還有人說：如果是光明增上而生，就稱為命行；如果是無明增上而生，就稱為壽行。或者有人說：只有遠離貪慾者相續所得的，稱為命行；也有貪慾者相續所得的，稱為壽行。這就是命行和壽行的區別。已經辨析了命根，什麼是諸相（zhūxiàng，事物的特徵）呢？這裡有四種。四種是什麼呢？頌詞說：『相』是指諸有為法（zhūyǒuwéifǎ，由因緣和合而成的法），即生（shēng，產生）、住（zhù，存在）、異（yì，變化）、滅（miè，消滅）的性質。論述說：這四種是有為法的相狀，因為它們顯示了有為法的性質，所以被稱為『相』。依據這些相狀，可以說明諸行的種類。這裡所說的『生』，是指有一種特別的法，是諸行在生起時的無障礙的殊勝之因。因為它能夠引導和攝持諸行，使它們產生。能夠引導和攝持的，是指在諸行生起時，這種法能夠成為它們的殊勝的緣。雖然諸行的生起都可以稱為『生』，但是這裡的『生』，只是依據諸行在生起時無障礙的殊勝之因而立名。諸行的生起，必定憑藉前生的、俱生的、同類的、異類的緣的力量。關於這一點，在《思因果》（Sī Yīnguǒ，佛教論著名）中將會詳細闡述。這裡顯示了前生的、同類的、異類的緣。其中，同類的緣的力量強大，隨之而生起。俱生的緣中沒有同類的緣。異類的緣中有特別殊勝的，例如在眼識生起時，眼為因，色為緣。雖然隨著眼根損壞，眼識不會生起，但是眼識的生起是隨著眼根而非色塵。眼根是近緣，所以說是因。眼識俱生的一果諸法，作為緣來幫助眼識，力量勝過眼根。又在俱起的一果法中，自有相。

【English Translation】 English version: Therefore, it is known that there is another real dharma (dhǎrmǎ, principle or law), whose power can maintain the warmth (body temperature) and consciousness (awareness) of sentient beings. This is called '壽' (shòu, lifespan). This is the jīnmù (life-root, the basis of maintaining life). Such a life-root does not only depend on the body, because it also exists in the wú sè jiè (formless realm, a spiritual realm in Buddhism); nor does it only depend on the mind, because it also exists in wú xīn dìng (mindless concentration, a state of meditation). If so, what does the life-root depend on? It depends on the karma (yè, actions and their consequences) of previous lives and the present tóng fēn (commonality, similar life states). The commonality of beings is also similar to the life-root. What is the difference between mìngxíng (life-conduct, the operation of lifespan) and shòuxíng (lifespan-conduct, the duration of lifespan)? If it is the lifespan of a dharma that has birth, it is called mìngxíng; if it is the lifespan of a dharma that does not have birth, it is called shòuxíng. Some say: that which is not abandoned is called mìngxíng; that which is abandoned is called shòuxíng. Others say: if it is the result of shénzú (spiritual power, a kind of supernatural power), it is called mìngxíng; if it is the result of previous karma, it is called shòuxíng. Still others say: if it is born from the increase of light, it is called mìngxíng; if it is born from the increase of ignorance, it is called shòuxíng. Or some say: only that which is obtained continuously by those who are free from greed is called mìngxíng; that which is also obtained continuously by those who are greedy is called shòuxíng. This is the difference between mìngxíng and shòuxíng. The life-root has been distinguished. What are the zhūxiàng (characteristics, the features of things)? There are four here. What are the four? The verse says: 『相』 (Xiàng, Characteristics) refers to all conditioned dharmas (zhūyǒuwéifǎ, dharmas that are created by causes and conditions), namely the nature of 生 (shēng, arising), 住 (zhù, abiding), 異 (yì, changing), and 滅 (miè, ceasing).' The treatise says: These four are the characteristics of conditioned dharmas, because they reveal the nature of conditioned dharmas, they are called 'characteristics'. Based on these characteristics, the types of all actions can be explained. The 'arising' here refers to a special dharma, which is the unobstructed and excellent cause of the arising of all actions. Because it can guide and gather all actions, causing them to arise. That which can guide and gather refers to the fact that when all actions arise, this dharma can become their excellent condition. Although the arising of all actions can be called 'arising', this 'arising' is only named based on the unobstructed and excellent cause of the arising of all actions. The arising of all actions must rely on the power of the causes of previous lives, co-arising, similar, and dissimilar. This will be explained in detail in 'Sī Yīnguǒ' (Treatise on Thinking about Cause and Effect). Here, the causes of previous lives, similar, and dissimilar are shown. Among them, the power of similar causes is strong, and they arise accordingly. There are no similar causes among the co-arising causes. Among the dissimilar causes, there are particularly excellent ones, such as in the arising of eye-consciousness, the eye is the cause and the color is the condition. Although eye-consciousness will not arise when the eye-organ is damaged, the arising of eye-consciousness follows the eye-organ rather than the color-dust. The eye-organ is the near condition, so it is said to be the cause. The dharmas that co-arise with eye-consciousness as a single result, serve as conditions to help eye-consciousness, and their power is greater than the eye-organ. Also, among the dharmas that co-arise as a single result, there are self-characteristics.

生力偏勝者。如風望火風助火力。令其熾然世極成故。現見異聚風偏順火。故可比度同聚必然。是故俱生諸行緣內生力勝者。偏立生名。此生功能。于生初念無漏諸得其相最顯。既於此處見有勝能。可比度余。應知亦有。住謂別法。是已生未壞諸行。引自果無障勝因。如諸行生必待別法。為勝因助引果勝用。亦應必待別法為因。非對法者所許諸行。待眾因緣體暫有位。對法諸師說為現在。亦說有住。諸行爾時引自果故。又即於此立為作用。世尊亦言。諸行暫住。又說諸色有生住時。此不可言據相續說。一剎那頃亦苦性故。相續必覽剎那成故。諸有為相但依相續。前後建立。理必不成。故有別法能為諸行引果作用無障近因。對法諸師說此為住。異謂別法。是一切行自類相續。后異前因不可無因。自然有異。同一識相前後相續。轉變無因。理不成故。生無色界受等相續唸唸變易。此用最顯見無色界。有異勝能可比度余。應知亦有。滅謂別法是俱生行。唸唸滅壞。無障勝因。不可執無為滅相體。無從緣起理不成故。亦不應說有生滅故。又契經言。應知生滅緣無境智。理必非有。故不可說無為滅相。又如生法。由別生生。滅法亦應由別滅滅。總言性者。是實體義。若有為相有四體別。何故契經但說三種。契經為顯有為無為德失

【現代漢語翻譯】現代漢語譯本生（Jāti，出生）力偏勝的情況，就像風吹向火焰，風助長了火的威力，使其燃燒得更加猛烈，最終導致世間的毀滅。現在我們可以看到，不同的聚集體中，風總是順著火勢。因此，我們可以類比推斷，相同的聚集體也必然如此。所以，對於同時產生的諸行（Saṃskāra，行），緣于內在生力更強盛的，就偏重地賦予其『生』的名稱。這種『生』的功能，在最初一念的無漏（Anāsrava，無煩惱）諸得（Prāpti，獲得）中，其相狀最為明顯。既然在這裡看到了有殊勝的功能，就可以類比推斷其他的行也應該有。『住』（Sthiti，住）是指一種特殊的法（Dharma，法），是已經產生但尚未壞滅的諸行，引導其自身結果而沒有障礙的殊勝之因。就像諸行的產生必定依賴於特殊的法，作為殊勝之因來幫助引導結果的殊勝作用，也必定依賴於特殊的法作為原因。與對法（Abhidharma，阿毗達摩）論師觀點不同的是，他們認為諸行依賴於眾多因緣，其體性暫時存在於某個位置，對法論師們稱之為『現在』，也說這是『住』。因為諸行在那個時候引導著自身的結果。而且，也正是在這裡，建立了『作用』。世尊（Śākyamuni，釋迦牟尼）也說過，諸行暫時存在。還說過諸色（Rūpa，色）有生、住的時刻。這不能說是根據相續（Saṃtāna，相續）來說的，因為即使是一剎那（Kṣaṇa，剎那）也是苦的性質。相續必定是由剎那組成的。諸有為相（Saṃskṛta-lakṣaṇa，有為相）只是依賴於相續，前後建立，這個道理必定不能成立。所以，存在著一種特殊的法，能夠作為諸行引導結果作用的無障礙的近因，對法論師們稱之為『住』。『異』（Anyathātva，異）是指一種特殊的法，是一切行自身類別相續，後面的不同於前面的原因，不可能沒有原因，自然而然地產生差異。如果同一識相（Vijñāna-lakṣaṇa，識相）前後相續，轉變卻沒有原因，這個道理是不能成立的。生、無常、受等相續唸唸變易，這種作用最為明顯，看到了無常有殊勝的功能，就可以類比推斷其他的行也應該有。『滅』（Vyaya，滅）是指一種特殊的法，是與生俱來的行，唸唸滅壞，沒有障礙的殊勝之因。不能執著于無為法（Asaṃskṛta-dharma，無為法）作為滅的相的本體，因為無為法不能從因緣生起，這個道理是不能成立的。也不應該說因為有生滅。而且契經（Sūtra，經）中說，應該知道生滅是緣于無境智（nirālambana-jñāna，無所緣之智）。這個道理必定是不存在的。所以不能說無為法是滅的相。又如生法，由特殊的生而生，滅法也應該由特殊的滅而滅。總的來說，『性』（Svabhāva，自性）是指實體的意義。如果有為相有四種體性的差別，為什麼契經只說了三種？契經是爲了顯示有為法和無為法的功德和過失。

【English Translation】 English version The force of origination prevails. It is like wind facing fire, the wind aiding the fire's power, causing it to blaze intensely, ultimately leading to the world's destruction. Now we can see that in different aggregates, the wind always follows the fire's momentum. Therefore, we can infer by analogy that the same aggregates must also be like this. Thus, for all Saṃskāras (conditioned phenomena) that arise simultaneously, those with a stronger inherent force of origination are predominantly given the name 'Jāti' (birth). This function of 'Jāti' is most evident in the initial moment of Anāsrava (undefiled) Prāpti (attainment). Since we see a superior function here, we can infer by analogy that other Saṃskāras should also have it. 'Sthiti' (duration) refers to a distinct Dharma (phenomenon), which is the superior cause that guides the already arisen but not yet destroyed Saṃskāras to their own results without obstruction. Just as the arising of Saṃskāras necessarily depends on a distinct Dharma as a superior cause to help guide the superior function of the result, it must also depend on a distinct Dharma as the cause. Different from the view of the Abhidharma (scholastic treatises) masters, who believe that Saṃskāras depend on numerous causes and conditions, their nature temporarily exists in a certain position, which the Abhidharma masters call 'present,' and also say that this is 'duration.' Because the Saṃskāras at that time guide their own results. Moreover, it is precisely here that 'function' is established. Śākyamuni (the World-Honored One) also said that Saṃskāras exist temporarily. He also said that Rūpa (form) has moments of arising and duration. This cannot be said to be based on Saṃtāna (continuity), because even a Kṣaṇa (instant) is of the nature of suffering. Continuity must be composed of instants. The Saṃskṛta-lakṣaṇa (characteristics of conditioned phenomena) only rely on continuity, established before and after, this principle must not be established. Therefore, there exists a distinct Dharma that can serve as the unobstructed proximate cause for the Saṃskāras to guide the function of the result, which the Abhidharma masters call 'duration'. 'Anyathātva' (change) refers to a distinct Dharma, which is the continuous succession of all Saṃskāras of their own kind. The reason why the later differs from the former cannot be without a cause, and differences arise naturally. If the same Vijñāna-lakṣaṇa (characteristic of consciousness) continues successively before and after, but the transformation has no cause, this principle cannot be established. The continuous succession of birth, impermanence, sensation, etc., changes from moment to moment. This function is most evident. Seeing that impermanence has a superior function, we can infer by analogy that other Saṃskāras should also have it. 'Vyaya' (cessation) refers to a distinct Dharma, which is the Saṃskāra that arises simultaneously with birth, ceasing and decaying from moment to moment, the unobstructed superior cause. One cannot cling to Asaṃskṛta-dharma (unconditioned phenomena) as the substance of the characteristic of cessation, because Asaṃskṛta-dharma cannot arise from causes and conditions, this principle cannot be established. Nor should it be said that because there is arising and cessation. Moreover, the Sūtra (scripture) says that one should know that arising and cessation are due to nirālambana-jñāna (objectless wisdom). This principle must not exist. Therefore, it cannot be said that Asaṃskṛta-dharma is the characteristic of cessation. Furthermore, just as the Dharma of birth arises from a special birth, the Dharma of cessation should also cease from a special cessation. In general, 'Svabhāva' (own-being) refers to the meaning of substance. If the characteristics of conditioned phenomena have four kinds of differences in nature, why does the Sūtra only mention three? The Sūtra is to reveal the merits and demerits of conditioned and unconditioned phenomena.

差別。故不說住。或若有相唯表有為。契經偏說非住相體。唯表有為。常亦有故。非此不說是無住因。余經說行有生滅法。非無異法。此亦應爾。雖有四相隨所化宜。隱住說三。而無有失。或此經中已密說住。無唯聲故。或此經中住異合說。若不爾者。但應言異為顯有為住必兼異。不同無為有住無異。非此經中言住異者。顯住即異。但顯有為有起有盡有住有異。無為有住無所餘三。故諸有為與無為別。由斯對法說諸有為定有四相。理無傾動。此生等相既是有為。應更別有生等四相。若更有相便致無窮。彼更有餘生等相故。實許更有然非無窮。所以者何。頌曰。

此有生生等　　於八一有能

論曰。此中有言。兼顯定義。意顯此有唯四非余。此謂前說四種本相。生生等者。謂四隨相。即是生之生生。乃至滅之滅滅。諸行有為。由四本相。本相有為由四隨相。世尊何處說隨相耶。有契經言。老死起故。此經亦說。定有隨相。謂生等相。亦是有為故。生生等相亦起等性故。契經既說。有三有為之有為相。有為之起亦可了知。盡及住異亦可了知。故知此中亦攝隨相。又于諸相皆有亦言。故此經中亦說隨相。言有為之起。亦可了知者。起即本相生亦表生。生義盡及住異亦可知言類起亦言應如理釋。若不爾者。何用亦言

【現代漢語翻譯】現代漢語譯本差別，所以不說『住』（Dhrti，持續）。或者如果只從『相』（Laksana，特徵）的角度來說，就只能表示『有為』（Samskrta，造作的、有條件的）。契經（Sutra，佛經）特別說明『非住相體』，只是爲了表明『有為』，因為『常』（Nitya，永恒）也是存在的。因此，這裡不說『住』，並不是因為沒有『無住』（Anitya，無常）的原因。其他經文中說，『行』（Samskara，行蘊）有生滅法，並非沒有其他不同的法。這裡也應該如此。雖然有四相（四種特徵），但爲了適應所教化的人，隱藏了『住』，只說三種，也沒有什麼損失。或者這部經中已經秘密地說了『住』，只是沒有明確地說出來而已。或者這部經中將『住』和『異』（Anyathatva，變異）合在一起說了。如果不是這樣，就應該只說『異』，爲了顯示『有為』的『住』必然包含『異』，不同於『無為』（Asamskrta，非造作的、無條件的），『有住』而沒有『異』。這部經中說『住異』，是爲了顯示『住』就是『異』，只是爲了顯示『有為』有『起』（Utpada，生起）、『盡』（Vyaya，消滅）、『住』和『異』，而『無為』有『住』，沒有其餘三種。所以，所有的『有為』和『無為』是不同的。因此，《阿毗達磨》（Abhidharma，論藏）說，所有的『有為』一定有四相，這是理所當然的，不可動搖的。既然『生』（Jati，出生）等相是『有為』，就應該另外有『生』等四相。如果再有『相』，就會導致無窮無盡。因為它們還有其他的『生』等相。實際上，是允許有更多的『相』，但不是無窮無盡的。為什麼呢？頌（Gatha，偈頌）說：『此有生生等，於八一有能。』論（Sastra，論述）說：這裡的『此有』，兼有定義的意思，表明這裡只有四種，沒有其他的。『此』指的是前面說的四種本相（根本的特徵）。『生生等』指的是四種隨相（隨順的特徵），也就是『生』的『生生』，乃至『滅』的『滅滅』。諸行『有為』，由四種本相產生；本相『有為』，由四種隨相產生。世尊（Bhagavan，佛）在什麼地方說了隨相呢？有一部契經說：『老死起故』。這部經也說，一定有隨相，也就是『生』等相，也是『有為』的，所以『生生』等相也有『起』等性質。契經既然說了，有三種『有為』的『有為相』，『有為』的『起』也可以瞭解，『盡』和『住異』也可以瞭解。所以知道這裡也包含了隨相。而且，對於所有的『相』，都有『亦』字，所以這部經中也說了隨相。說『有為』的『起』，也可以瞭解，『起』就是本相『生』，也表示『生』的意義，『盡』和『住異』也可以瞭解，像『起』一樣，也應該如理地解釋。如果不是這樣，為什麼要用『亦』字呢？

【English Translation】 English version Difference. Therefore, 『Dhrti』 (duration) is not mentioned. Or, if only from the perspective of 『Laksana』 (characteristics), it can only represent 『Samskrta』 (conditioned, fabricated). The Sutra (scripture) specifically states 『non-Dhrti characteristic entity』 merely to indicate 『Samskrta』, because 『Nitya』 (permanence) also exists. Therefore, the non-mention of 『Dhrti』 here does not imply the absence of the cause of 『Anitya』 (impermanence). Other scriptures state that 『Samskara』 (formations) have the nature of arising and ceasing, not that there are no other different dharmas. This should also be the case here. Although there are four Laksanas (characteristics), for the sake of adapting to those being taught, 『Dhrti』 is concealed, and only three are mentioned, without any loss. Or, 『Dhrti』 has already been secretly mentioned in this Sutra, just not explicitly stated. Or, 『Dhrti』 and 『Anyathatva』 (change) are mentioned together in this Sutra. If not, only 『Anyathatva』 should be mentioned, to show that the 『Dhrti』 of 『Samskrta』 necessarily includes 『Anyathatva』, unlike 『Asamskrta』 (unconditioned), which has 『Dhrti』 but no 『Anyathatva』. The mention of 『Dhrti』 and 『Anyathatva』 in this Sutra is to show that 『Dhrti』 is 『Anyathatva』, merely to show that 『Samskrta』 has 『Utpada』 (arising), 『Vyaya』 (cessation), 『Dhrti』, and 『Anyathatva』, while 『Asamskrta』 has 『Dhrti』 but lacks the other three. Therefore, all 『Samskrta』 and 『Asamskrta』 are different. Hence, the Abhidharma (doctrinal commentaries) states that all 『Samskrta』 necessarily have four Laksanas, which is logically sound and unshakeable. Since 『Jati』 (birth) and other Laksanas are 『Samskrta』, there should be separate four Laksanas for 『Jati』 and so on. If there are more Laksanas, it would lead to infinite regress, because they would have other Laksanas such as 『Jati』. In reality, more Laksanas are allowed, but not infinitely. Why? The Gatha (verse) says: 『This has arising of arising, in eight, one has the ability.』 The Sastra (treatise) says: The phrase 『this has』 here also carries the meaning of definition, indicating that there are only four here, no others. 『This』 refers to the four fundamental Laksanas mentioned earlier. 『Arising of arising, etc.』 refers to the four secondary Laksanas, which are the arising of arising of 『Utpada』, up to the cessation of cessation of 『Vyaya』. The 『Samskrta』 of all formations arises from the four fundamental Laksanas; the 『Samskrta』 of the fundamental Laksanas arises from the four secondary Laksanas. Where did the Bhagavan (Buddha) mention the secondary Laksanas? There is a Sutra that says: 『Because old age and death arise.』 This Sutra also says that there must be secondary Laksanas, which are the Laksanas of 『Utpada』 and so on, which are also 『Samskrta』, so the Laksanas of 『arising of arising』 also have the nature of 『Utpada』 and so on. Since the Sutra says that there are three 『Samskrta』 Laksanas of 『Samskrta』, the 『Utpada』 of 『Samskrta』 can also be understood, and 『Vyaya』 and 『Anyathatva』 can also be understood. Therefore, it is known that this also includes secondary Laksanas. Moreover, the word 『also』 is used for all Laksanas, so this Sutra also mentions secondary Laksanas. Saying that the 『Utpada』 of 『Samskrta』 can also be understood, 『Utpada』 is the fundamental Laksana 『Jati』, which also represents the meaning of 『Jati』, and 『Vyaya』 and 『Anyathatva』 can also be understood, like 『Utpada』, it should also be explained reasonably. If not, why use the word 『also』?

。故契經中。于無為法說尚無有起等可知。此意說言。諸無為法尚無生等本相可知。況生生等隨相可得。若不爾者。應但說無起等可知不應言尚。又薄伽梵。于契經中說諸有為相復有相故。契經說色有起盡。此復應知。亦有起盡乃至廣說。由此故知。相復有相。若爾本相如所相法。一一應有四種隨相。此復各四。展轉無窮。無斯過失。四本四隨。於八於一。功能別故。為親緣用。名曰功能。謂四本相。一一皆於八法有用。四種隨相一一皆於一法有用。其義云何。謂法生時並其自體九法俱起。自體為一。相隨相八本相中生。除其自效能為親緣生餘八法。諸法于自體無生等用故。隨相生生為親緣用。於九法內唯生本生。此生一生。多由功能別故生性。既無異功能何有別如受領納。性雖無異而有功能損益差別。又本相隨相境有多少。如五識意識境有少。多謂為親緣令引自果作用得起。是生功能。本相中住。亦除自性。能為親緣。住餘八法。隨相住住。能為親緣。於九法中唯住本住。謂為親緣。令法暫住。能引自果。是住功能本相中異。除其自性。能為親緣。異餘八法。隨相異異。能為親緣。於九法中唯異本異。謂為親緣令引自果作用衰損。是異功能。本相中滅。除其自性。能為親緣。滅餘八法。隨相滅滅。能為親緣。於九法

中。唯滅本滅。謂為親緣令引自果。作用滅壞是滅功能。是故生等相復有相隨。相唯四無無窮失。

說一切有部顯宗論卷第七大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第八

尊者眾賢造

三藏法師玄奘奉　詔譯辯差別品第三之四

雖離所相別有生等。與所相法俱時而起。而無一法一時即生即住即異即滅過失。如體不同用有別故。執所相外無別生等。一一剎那有四相者。如斯過失不可救療。一法一時功能差別。理不成故。許所相外有別生等。無斯過失。相體不同助緣差別。時分功能理有異故。然有為法分位不同。略有三種。謂引果用。未得正得。已滅別故。此諸有為復有二種。謂有作用及唯有體。前是現在。后是去來。此復一一各有二種。謂彼功能有勝有劣。諸有為法。若能為因引攝自果。名為作用。若能為緣攝助異類。是謂功能。若有別法于未獲得引果用時。由遇未得正得已滅。引果用時。外緣攝助。于辦自事。發起內緣。攝助功能。是名生相。或復有法。于正獲得。引果用時。由遇未得。正得已滅。引果用時。外緣攝助。于辦自事。發起內緣。攝助功能。是餘三相。于正生位生為內緣起所生法。至已生位此所生法名為已起。于正滅位。

【現代漢語翻譯】現代漢語譯本中。唯有當根本完全滅盡時，才可稱為真正的滅（Nirodha）。這指的是親近的因緣能夠引導產生它自身的結果。作用的滅壞就是滅的功能。因此，生、住、異、滅四相是相互關聯、相互隨順的。這四相是唯一的，不會有無窮的過失。

《說一切有部顯宗論》卷第七大正藏第29冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第八

尊者眾賢造

三藏法師玄奘奉詔譯《辯差別品》第三之四

即使生等四相（Jati-adi）與所相法（Laksana-dharma）分離，並且與所相法同時生起，也不會出現一個法在同一時間既生、既住、既異、又滅的過失。因為它們的體性不同，作用也有區別。如果認為在所相之外沒有其他的生等四相，那麼每一個剎那都具有四相的說法，這種過失是無法補救的。因為一個法在同一時間具有多種不同的功能，在道理上是無法成立的。如果承認在所相之外有獨立的生等四相，就不會有這種過失。因為相的體性不同，助緣也有差別，在時間劃分和功能上存在差異，這是合乎道理的。然而，有為法（Samskrta-dharma）由於分位不同，大致可以分為三種：即引導結果的作用（Phala）、未獲得（Aprapti）、正獲得（Prapti）和已滅（Nirodha）的區別。這些有為法又可以分為兩種：即具有作用的和只有體性的。前者是現在（Adhvan），後者是過去（Atita）和未來（Anagata）。這兩種又各自有兩種：即它們的功能有殊勝和低劣之分。如果諸有為法能夠作為因，引導和攝取自身的結果，就稱為作用。如果能夠作為緣，攝取和幫助不同的種類，這就稱為功能。如果有其他的法，在未獲得引導結果的作用時，由於遇到未獲得、正獲得和已滅，在引導結果的作用時，外在的因緣攝取和幫助，在處理自身事務時，發起內在的因緣，攝取和幫助功能，這就叫做生相（Jati-laksana）。或者，如果某個法在正獲得引導結果的作用時，由於遇到未獲得、正獲得和已滅，在引導結果的作用時，外在的因緣攝取和幫助，在處理自身事務時，發起內在的因緣，攝取和幫助功能，這就是其餘三相。在正生的時候，生作為內在的因緣，生起所生之法。到了已生的時候，這個所生之法就叫做已起。在正滅的時候。

【English Translation】 English version In. Only when the root is completely extinguished can it be called true extinction (Nirodha). This refers to the fact that close causes and conditions can lead to the production of their own results. The destruction of function is the function of extinction. Therefore, the four characteristics of arising (Jati), abiding (Sthiti), changing (Anyathatva), and ceasing (Nirodha) are interrelated and mutually compliant. These four characteristics are unique and will not have infinite faults.

Treatise on the Manifestation of the Doctrine of the Sarvastivada School, Volume 7 Taisho Tripitaka, Volume 29, No. 1563, Abhidharma-samuccaya-bhasya

Treatise on the Manifestation of the Doctrine of the Sarvastivada School, Volume 8

Composed by Venerable Samghabhadra

Translated under Imperial Order by the Tripitaka Master Xuanzang, Chapter 3, Section 4: Discrimination of Differences

Even though the four characteristics of arising (Jati-adi) are separate from the characterized dharmas (Laksana-dharma) and arise simultaneously with them, there is no fault of one dharma simultaneously arising, abiding, changing, and ceasing. This is because their nature is different, and their functions are also different. If it is believed that there are no other four characteristics of arising outside of the characterized, then the statement that each moment has four characteristics is an incurable fault. Because it is not reasonable for one dharma to have many different functions at the same time. If it is admitted that there are independent four characteristics of arising outside of the characterized, there will be no such fault. Because the nature of the characteristics is different, and the auxiliary conditions are also different, there are differences in time division and function, which is reasonable. However, conditioned dharmas (Samskrta-dharma), due to different divisions, can be roughly divided into three types: namely, the function of leading to results (Phala), the distinction between non-attainment (Aprapti), attainment (Prapti), and cessation (Nirodha). These conditioned dharmas can be further divided into two types: those with function and those with only nature. The former is the present (Adhvan), and the latter is the past (Atita) and future (Anagata). Each of these two types has two types: that is, their functions have superior and inferior distinctions. If conditioned dharmas can act as a cause, leading and grasping their own results, it is called function. If it can act as a condition, grasping and helping different kinds, this is called capacity. If there are other dharmas, when the function of leading to results has not been attained, due to encountering non-attainment, attainment, and cessation, when the function of leading to results is being performed, external conditions grasp and help, and when dealing with their own affairs, internal conditions are initiated, grasping and helping capacity, this is called the characteristic of arising (Jati-laksana). Or, if a certain dharma is in the process of attaining the function of leading to results, due to encountering non-attainment, attainment, and cessation, when the function of leading to results is being performed, external conditions grasp and help, and when dealing with its own affairs, internal conditions are initiated, grasping and helping capacity, these are the remaining three characteristics. At the time of arising, arising acts as an internal condition, giving rise to the dharma that is arisen. When it reaches the state of having arisen, this dharma that is arisen is called having arisen. At the time of cessation.

住為內緣。安所住法。令引自果至已滅位此所住法名于自果已能引發即正滅位。滅為內緣壞所滅法。至已滅位。此所滅法名為已壞異相亦爾如應當知。有餘師說。因要待處。世時位伴。能與果故。生已生時起用差別。謂或有因待處與果。如雨要待云處方生。要贍部洲處金剛座。方證無上正等菩提。或復有因待世與果如異熟因順解脫分。要在過去方能與果或復有因待時與果。如輪王業要劫增時。方能獲得轉輪王位。或復有因待位與果。如諸種子至變異位方能生芽。初無漏心及光明等體雖先有。而要未來正生位中能有所作。或復有因待伴與果。如四大種心心所等。要與伴俱能有所作。由斯差別緣起正理。四相起用分位不同。謂正生時生相起用。至已生位住異滅三。同於一時各起別用。如是四相用時既別。故無一法一時即生即住即異即滅過失。又正滅時。此所相法由余住相為勝因故。暫時安住能引自果即于爾時由余異相為勝因故。令其衰損。即于爾時由余滅相為勝因故。令其滅壞。故三一時無相違失。時所相法為名安住。為名衰異。為名壞滅。由能相力。所相一時。所望不同。具有三義。如何異相。即于住時衰損能引自果作用損彼作用。令後果生劣於前因。是異相力。後果漸劣。由因有異。此果復由俱起異相為緣衰損。能令

【現代漢語翻譯】現代漢語譯本『住』是內緣。安住於何種法，能令其自身之果延續至滅盡之位？這種安住之法，名為對於自身之果，已能引發，即是正滅之位。『滅』是內緣。壞滅所滅之法，直至滅盡之位。這種所滅之法，名為已經壞滅。『異相』也是如此，應當如實理解。有其他論師說，因需要依賴處所、時間、位次、伴侶，才能產生果。生起之後，在生起之時，其作用有所差別。例如，有的因需要依賴處所才能產生果，如同下雨需要依賴雲層，要于贍部洲（Jambudvipa，四大部洲之一，我們所居住的洲）的金剛座（Vajrasana，佛陀成道之處），才能證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。或者，有的因需要依賴時間才能產生果，如異熟因（Vipaka-hetu，能感異熟果的業因）和順解脫分（Anuloma-nirvedha-bhagiya，順於解脫的善根），必須在過去才能產生果。或者，有的因需要依賴時節才能產生果，如轉輪王（Chakravartin，擁有統治世界的輪寶的聖王）的業，必須在劫增時期，才能獲得轉輪王的地位。或者，有的因需要依賴位次才能產生果，如各種種子，必須到達變異的位次，才能生出芽。最初的無漏心（Anasrava-citta，沒有煩惱的心）和光明等，其體性雖然先前就存在，但必須在未來真正生起的位次中，才能有所作為。或者，有的因需要依賴伴侶才能產生果，如四大種（Mahabhuta，構成物質世界的地、水、火、風四種基本元素）、心和心所等，必須與伴侶共同存在，才能有所作為。由於這些差別，緣起（Pratityasamutpada，諸法生起的規律）的正理，四相（Lakshana，指生、住、異、滅四相）的起用和分位各不相同。也就是說，在正生之時，生相（Jati-lakshana，生起之相）起作用；到達已生之位，住相（Sthiti-lakshana，安住之相）、異相（Anyathatva-lakshana，變異之相）、滅相（Anityata-lakshana，滅壞之相）同時各自起不同的作用。像這樣，四相的作用時間既然不同，所以沒有一個法在同一時間既生起、又安住、又變異、又滅壞的過失。而且，在正滅之時，這個所相之法，由於其餘住相作為殊勝的因，暫時安住，能夠引發自身之果；就在那時，由於其餘異相作為殊勝的因，使其衰損；就在那時，由於其餘滅相作為殊勝的因，使其滅壞。所以三者同時存在，沒有相違的過失。時間所相之法，名為安住，名為衰異，名為壞滅，由於能相的力量，所相在同一時間，所期望的不同，具有三種意義。那麼，什麼是異相呢？就是在安住之時，衰損，能夠引發自身之果的作用，損害那個作用，使後來的果比之前的因更差，這就是異相的力量。後來的果逐漸變差，由於因有差異。這個果又由於同時生起的異相作為緣，衰損，能夠使...

【English Translation】 English version 'Dwelling' is the inner condition. Abiding in what Dharma (law, principle) allows its own fruit to continue until the state of extinction? This Dharma of abiding is named as being able to bring forth its own fruit, which is the very state of extinction. 'Cessation' is the inner condition. It destroys the Dharma to be extinguished until the state of extinction. This Dharma to be extinguished is named as already destroyed. The aspect of 'difference' is also the same, as it should be understood. Some other teachers say that a cause must rely on place, time, position, and companion to produce a result. After arising, at the time of arising, its function differs. For example, some causes need to rely on a place to produce a result, just as rain needs to rely on clouds, and one must be at the Vajrasana (Diamond Throne, the place where Buddha attained enlightenment) in Jambudvipa (one of the four continents, the continent we live on) to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Or, some causes need to rely on time to produce a result, such as Vipaka-hetu (the cause of retribution) and Anuloma-nirvedha-bhagiya (roots of goodness that accord with liberation), which must be in the past to produce a result. Or, some causes need to rely on season to produce a result, such as the karma of a Chakravartin (Wheel-Turning King, a holy king who possesses the wheel jewel that rules the world), which must be in a time of increasing kalpas (aeons) to attain the position of a Wheel-Turning King. Or, some causes need to rely on position to produce a result, such as various seeds, which must reach the position of change to sprout. The initial Anasrava-citta (undefiled mind) and light, etc., although their nature exists beforehand, must be in the future state of true arising to be able to act. Or, some causes need to rely on a companion to produce a result, such as the Mahabhuta (the four great elements: earth, water, fire, and wind that constitute the material world), mind, and mental factors, which must exist together with a companion to be able to act. Due to these differences, the correct principle of Pratityasamutpada (dependent origination), the functions and positions of the four Lakshana (characteristics: arising, abiding, changing, ceasing) are different. That is, at the time of true arising, the Jati-lakshana (characteristic of arising) functions; upon reaching the state of having arisen, the Sthiti-lakshana (characteristic of abiding), Anyathatva-lakshana (characteristic of change), and Anityata-lakshana (characteristic of cessation) each function differently at the same time. Like this, since the time of the four characteristics' functions is different, there is no fault of a Dharma arising, abiding, changing, and ceasing at the same time. Moreover, at the time of true cessation, this Dharma to be characterized, due to the remaining characteristic of abiding as a superior cause, temporarily abides and can bring forth its own fruit; at that very time, due to the remaining characteristic of change as a superior cause, it declines; at that very time, due to the remaining characteristic of cessation as a superior cause, it is destroyed. Therefore, the three exist simultaneously without contradictory faults. The Dharma characterized by time is named abiding, named declining and changing, named destruction, due to the power of the characterizing aspect, the characterized at the same time, the expectations are different, possessing three meanings. So, what is the characteristic of difference? It is that at the time of abiding, it declines, the function of being able to bring forth its own fruit, damages that function, making the later fruit worse than the previous cause, this is the power of the characteristic of difference. The later fruit gradually becomes worse, due to the difference in cause. This fruit, again due to the simultaneously arising characteristic of difference as a condition, declines, able to make...

後果更劣於前。如是一切有為相續剎那剎那令後後異。故前前念有異義成。此義既成。應為比量。謂見最後有差別故。前諸剎那定有差別。若爾相續漸增長時異相應無。不見果故。無斯過失。住相爾時由外緣助勢力增強。摧伏異故。若生在未來生所生法。未來一切法何不頓生彼能生因。各常合故。此先已辯。先何所辯。謂有別法于未獲得引果用時。由遇未得正得已滅。引果用時外緣攝助。于辦自事發起內緣攝助功能。是名生相。又作是說。因要待處。世時位伴。方與果故。即依此義說如是言。頌曰。

生能生所生　　非離因緣合

論曰。非離所餘因緣和合。唯生相力能生所生。故諸未來非皆頓起。生相雖作俱起近因。能生所生諸有為法。而必應待前自類因及餘外緣和合攝助。如種地等差別因緣。助芽等生令生芽等。若爾我等唯見因緣。有生功能無別生相。有因緣合諸法即生。無即不生。何勞生相。故應唯有因緣力生。此責不然。唯許眾緣諸法生者。此責同故。謂若唯許未來諸法因緣和合而得生者。此責亦同。未來諸法因緣無別者。何不頓皆生。又因緣中隨𨵗一種。具所餘故果亦應生。且如眼根先業所引。雖離大種而亦應生。或應但由大種功力。不由先業眼根得生。或諸眼根隨業所引能生大種。無不合時。于

一生時。余亦應起。或應大種于眼無能。不見離前眼大種獨生故。但應因前眼后眼得生。許大種能生應成無用。又如種子水土等緣。隨𨵗一時芽必不起。故知種等功力極成於眼等生。地等大種能生功力。非所現見。既不現見大種功力。應不為因生於眼等。又汝所執有業種子相續轉變。誰為障礙。不能頓生。一切業果。若由緣助業種方能生。應但緣能生。何勞業種。以眾緣助業果乃生。眾緣若無果不生故。既賴緣助而業種非無。雖藉眾緣寧撥無生相。又于眼等諸識生中。處處經言。雖有眼色若離作意眼識不生。然說識生緣眼及色。故不應難。因緣力生。何勞生相。又見初念無漏生時。生能為因起無漏得。得自相有前已極成。應說除生有何別法。能作此得前俱起因。若全無因得不應起。則初無漏應不說成。生相生時為亦別有。俱生因不應言亦有。謂除生體餘一果法。云何異滅為生助因。古昔諸師咸作是釋。同一果法展轉為因。如諸大種更相順故。復有釋言。諸有為法一切皆是生等性故。生等四相一一用時。以此為門余皆助力。是故所說生生所生。非離因緣理善成立。余廣抉擇諸有為相。如順正理及五事釋。已略分別諸有為相。名身等類。其義云何。頌曰。

名身等所謂　　想章字總說

論曰。等者等取句身文身

【現代漢語翻譯】現代漢語譯本：當一生起時，我也應該生起。或者說，如果四大種在眼根上沒有能力，就不能看見離開前一剎那眼根的四大種而獨自生起。所以，只能是因為前一剎那的眼根，后一剎那的眼根才能生起。如果承認四大種能夠產生，就應該變成無用。又比如種子、水土等條件，即使條件具備，一時之間芽也一定不會生起。所以知道種子等的功力最終成就了眼根等的生起。地等四大種能夠產生的能力，不是現在能夠看見的。既然不能直接看見四大種的能力，就不應該作為原因產生眼根等。而且你所執著的有業的種子相續轉變，誰來阻礙它不能立刻產生一切業果呢？如果由於因緣的幫助，業的種子才能生起，那麼應該只是因緣能夠產生，何必需要業的種子呢？因為眾多因緣幫助，業的果報才產生，如果眾多因緣沒有，果報就不會產生。既然依賴因緣的幫助，而業的種子並非沒有，即使憑藉眾多因緣，怎麼能否定沒有生起的現象呢？又在眼根等諸識生起中，處處經文都說，即使有眼根和色塵，如果離開作意（Manasikara，心理活動），眼識也不會生起。然而經文說識的生起，緣于眼根和色塵，所以不應該責難。因緣的力量產生，何必需要生相（Jati-laksana，有為法的生起之相）呢？又看見最初一念無漏智慧生起時，生相作為原因，產生無漏的『得』（Prapti，獲得）。『得』的自體存在，之前已經完全成立。應該說除了生相之外，還有什麼別的方法，能夠作為這個『得』的前俱起因呢？如果完全沒有原因，『得』就不應該生起，那麼最初的無漏智慧就不應該說成就。生相生起時，是也另外存在，還是和俱生因一起存在呢？不應該說也存在。所謂除了生相的本體之外，其餘一個果法，怎麼能不同於滅，而作為生起的助因呢？古時候的各位法師都這樣解釋，同一個果法輾轉作為原因，就像四大種互相順應一樣。還有的解釋說，一切有為法都是生等四相的性質，生等四相各自起作用時，以這個為門徑，其餘的都作為助力。所以所說的生和所生，不是離開因緣就能合理成立的。其餘廣泛的抉擇諸有為相，就像《順正理論》和《五事釋》所說的那樣。已經簡略地分別了諸有為相。名身（Nama-kaya，名稱的集合體）等類的意義是什麼呢？頌詞說：『名身等所謂，想章字總說。』論中說：『等』字，是包括句身（Pada-kaya，語句的集合體）和文身（Vyanjana-kaya，文字的集合體）。

【English Translation】 English version: When one 'jati' (Jati-laksana, the characteristic of arising of conditioned phenomena) arises, I should also arise. Or, if the 'mahabhutas' (Mahabhuta, the four great elements) in the eye have no capacity, they cannot see the arising independently, separate from the 'mahabhutas' of the previous moment's eye. Therefore, it can only be that the eye of the subsequent moment arises because of the eye of the previous moment. If you admit that the 'mahabhutas' are capable of producing, then they should become useless. Furthermore, like seeds, water, soil, and other conditions, even if the conditions are met, the sprout will definitely not arise at that very moment. Therefore, it is known that the power of seeds, etc., ultimately accomplishes the arising of the eye, etc. The power of the 'mahabhutas' such as earth to produce is not visible now. Since the power of the 'mahabhutas' is not directly visible, it should not be the cause of the arising of the eye, etc. Moreover, what obstructs the continuous transformation of the seeds of karma that you adhere to, preventing it from immediately producing all the fruits of karma? If the seeds of karma can only arise with the help of conditions, then it should be that only the conditions can produce, why bother with the seeds of karma? Because the fruits of karma arise with the help of many conditions, and if there are no many conditions, the fruits will not arise. Since it relies on the help of conditions, and the seeds of karma are not non-existent, even with the help of many conditions, how can you deny the phenomenon of arising? Moreover, in the arising of consciousnesses such as the eye-consciousness, the sutras say everywhere that even if there are the eye and the 'rupa' (form), if it is separated from 'manasikara' (Manasikara, attention), eye-consciousness will not arise. However, the sutras say that the arising of consciousness depends on the eye and 'rupa', so there should be no objection. The power of conditions produces, why bother with 'jati-laksana' (Jati-laksana, the characteristic of arising of conditioned phenomena)? Furthermore, when you see the arising of the first thought of 'anāsrava-jñāna' (anāsrava-jñāna, undefiled wisdom), 'jati' as the cause, produces the 'prapti' (Prapti, attainment) of 'anāsrava'. The self-existence of 'prapti' has already been fully established before. It should be said that apart from 'jati', what other method can be the 'sahabhu-hetu' (sahabhu-hetu, co-existent cause) of this 'prapti'? If there is no cause at all, 'prapti' should not arise, then the first 'anāsrava-jñāna' should not be said to be accomplished. When 'jati' arises, does it also exist separately, or does it exist together with the 'sahabhu-hetu'? It should not be said that it also exists. How can the remaining one 'phala-dharma' (phala-dharma, resultant dharma) apart from the substance of 'jati', be different from cessation and be a helping cause for arising? The ancient masters all explained it this way, the same 'phala-dharma' reciprocally acts as a cause, just like the four great elements mutually support each other. Others explain that all 'samskrta-dharmas' (samskrta-dharmas, conditioned dharmas) are of the nature of 'jati', etc. When each of the four characteristics of 'jati', etc., functions, the others all act as assistance through this gateway. Therefore, what is said about arising and what is produced by arising cannot be reasonably established apart from conditions. The remaining extensive determination of the characteristics of 'samskrta-dharmas' is as described in the Nyayanusarasastra and the Pancavastuka. The characteristics of 'nama-kaya' (Nama-kaya, aggregates of names) and other categories have already been briefly distinguished. What is the meaning of 'nama-kaya' and other categories? The verse says: 'Nama-kaya, etc., are said to be the aggregates of 'samjna' (Samjna, perception), 'vyanjana' (Vyanjana, letters), and 'akshara' (Akshara, syllables).' The treatise says: 'Etc.' includes 'pada-kaya' (Pada-kaya, aggregates of phrases) and 'vyanjana-kaya' (Vyanjana-kaya, aggregates of words).

。名句文身。本論說故。諸想總說即是名身。諸章總說即是句身。諸字總說即是文身。言總說者。是合集義。于合集義中說殟遮界故。想者眼耳瓶衣等想。謂于諸法分別取著。共所安立字所發想。如是想身即是名身。謂眼耳鼻舌身意等。章謂章辯。世論者釋。是辯無盡帶差別章。能究竟辯所欲說義。即是福招樂異熟等。如是章身即是句身謂如有說。

福招樂異熟　　所欲皆如意　並速證第一　　永寂靜涅槃

如是句等。字謂𧙃阿壹伊等字。如是字身即是文身謂迦佉伽等。有餘師說。本論中言。云何多名身。謂名名事等。非彼論師欲辯名等是實有相。而依假合以發問端。是故彼問多名身等者。決定應問名等體實相。思擇名等體實相中。何用推徴名等假合。又名等三相差別者。謂聲所顯。能顯于義。以共立為能詮定量。顯示所解意樂所生。能表所知境界自體。猶如影響。此相是名。若能辯析所知境中廣略義門。此相是句。于能說者聲已滅位。猶令繫念持令不惑傳寄餘者。此相是文。此中名者。謂隨歸赴。如如語聲之所歸赴。如是如是。于自性中名皆隨逐呼召于彼。句者即能辯所說義。謂能辯析差別義門。文者謂能有所彰顯。依此由此彼彰顯故。此即是字。謂令繫念無有忘失。或復由此之所任持令無疑惑。或能

【現代漢語翻譯】現代漢語譯本：名句文身。本論述說的緣故。各種想法的總和就是名身（Nāma-kāya，名稱之身）。各種章節的總和就是句身（Pada-kāya，語句之身）。各種字的總和就是文身（Vyañjana-kāya，文字之身）。說『總和』，是聚合的意思。在聚合的意義中，說明殟遮界（Uccheda-vāda，斷滅論）的緣故。想法，比如眼睛、耳朵、瓶子、衣服等的想法。是指對於各種事物分別執取。共同安立的字所引發的想法。這樣的想身就是名身。比如眼睛、耳朵、鼻子、舌頭、身體、意識等。章節，是指章節的辯論。世俗的論者解釋說，這是辯論無窮盡，帶有差別的章節。能夠究竟地辯論想要說的意義。就是福報招感快樂的異熟果報等。這樣的章身就是句身，比如有人說：『福招樂異熟，所欲皆如意，並速證第一，永寂靜涅槃。』像這樣的句子等。字，是指𧙃阿壹伊（A, Ā, I, Ī）等字。這樣的字身就是文身，比如迦佉伽（Ka, Kha, Ga）等。有其他老師說，本論中說：『什麼是多名身？』是指名、名事等。不是那些論師想要辯論名等是真實存在的相狀，而是依靠假合來引發提問的開端。所以他們提問多名身等，應該決定提問名等的體性真實相狀。在思考名等的體性真實相狀中，為什麼要推究名等的假合？又名等三種相的差別，是指聲音所顯現的，能夠顯現意義。以共同建立為能夠詮釋的定量。顯示所理解的意樂所生。能夠表達所知的境界自體，猶如影像。這個相是名。如果能夠辨析所知境界中廣略的意義，這個相是句。在能說者聲音已經滅去的時候，仍然使人繫念，保持不迷惑，傳遞給其他人，這個相是文。這裡面，名是指隨順歸赴。如如語言聲音的歸赴，像這樣，在自性中，名稱都隨之追逐，呼召於它。句，就是能夠辨別所說的意義。能夠辨析差別的意義。文，就是能夠有所彰顯。依靠這個，由於這個，那個彰顯的緣故。這就是字。使人繫念，沒有忘失。或者依靠這個的任持，使人沒有疑惑。或者能夠……

【English Translation】 English version: Name, Sentence, and Body of Letters. This is discussed in the original treatise. The totality of all thoughts is the Body of Names (Nāma-kāya). The totality of all chapters is the Body of Sentences (Pada-kāya). The totality of all letters is the Body of Letters (Vyañjana-kāya). 'Totality' means aggregation. Within the meaning of aggregation, the theory of annihilation (Uccheda-vāda) is explained. Thoughts, such as thoughts of eyes, ears, bottles, clothes, etc., refer to the grasping and attachment to various phenomena. Thoughts arise from words that are commonly established. Such a Body of Thoughts is the Body of Names, such as eyes, ears, nose, tongue, body, and mind. Chapters refer to the arguments in chapters. Worldly scholars explain that these are endless arguments with distinctions. They can thoroughly argue the meaning one wants to express, such as the ripening of happiness from merit. Such a Body of Chapters is the Body of Sentences, as when someone says: 『Merit brings pleasant ripening, all desires are fulfilled, and one quickly attains the supreme, the eternally peaceful Nirvana.』 Such are sentences, etc. Letters refer to letters such as A, Ā, I, Ī. Such a Body of Letters is the Body of Letters, such as Ka, Kha, Ga. Some other teachers say that in the original treatise, it is said: 'What is the Body of Many Names?' It refers to name, named object, etc. Those scholars do not intend to argue that names, etc., are real entities, but rather use hypothetical combinations to initiate questions. Therefore, when they ask about the Body of Many Names, they should definitely ask about the true nature of names, etc. In contemplating the true nature of names, etc., why investigate the hypothetical combinations of names, etc? Furthermore, the three characteristics of names, etc., are that they are manifested by sound and can manifest meaning. They are commonly established as a valid means of expression. They reveal the intention arising from understanding. They can represent the self-nature of the known realm, like a reflection. This characteristic is name. If one can analyze the broad and concise meanings within the known realm, this characteristic is sentence. When the speaker's voice has ceased, it still causes one to remember, keeps one from being confused, and transmits it to others. This characteristic is letter. Here, name refers to following and going towards. As the sound of language goes towards, so too, in its own nature, the name follows and calls upon it. Sentence is what can distinguish the meaning being expressed. It can analyze the different meanings. Letter is what can manifest something. Because of this, due to this, that is manifested. This is letter. It causes one to remember without forgetting. Or, supported by this, it keeps one from being confused. Or it can...

持彼轉寄於余故。有說言如靜慮者。方便境相與靜慮中所覺了境而為梯隥。文于名句及義亦爾。名句文身理實皆是不相應行。而經論中說非色法皆為名者。以色相顯當體立名。非色相隱從詮立目。義為可說不可說耶。理實應言義不可說。然共施設。聞言解義。因語發名。名顯義故。三世等法各有三名。謂去來今三時說故。又一切法無無名者。若有應成非所知境。故薄伽梵說如是言。

名能映一切　　無有過名者　是故名一法　　皆隨自在行

有餘師說。義少名多。於一義中有多名故。有餘復說。名少義多。名唯一界少分所攝。義則具收十八界故。復有說者。互有少多。謂約界攝義多名少。若依立教義少名多。謂佛世尊。於一一法隨義施設無邊名故。如貪名愛名火名蛇名蔓名渴名網名毒名泉名河名脩名廣名針縷等。如是一切。此中經主作如是言。豈不此三語為性故。用聲為體。色自性攝。如何乃說為心不相應行。此責非理。所以者何。理教分明。證別有故。教謂經言。語力文力。若文即語別說何為。又說應持正法文句又言依義不依于文。又說伽他因謂闡陀。文字闡陀。謂造頌份量語為體。又契經言。知法知義。法謂名等。義謂所詮。又契經言。文義巧妙。又言應以善說文句讀誦正法。惡說文句讀誦正法。義

【現代漢語翻譯】現代漢語譯本：因為持有者將它們轉寄給其他人。有人說，就像修習靜慮（Dhyana，禪定）的人一樣，方便之境和靜慮中所覺知的境界，可以作為梯子。文字、名句以及義理也是如此。名、句、文身，實際上都是不相應行法。而經論中說，凡不是色法的都稱為『名』，是因為色法顯現時，直接以其本體立名；非色法隱沒時，則從詮釋的角度來設立名稱。義理是可說的還是不可說的呢？實際上應該說義理是不可說的，但可以共同施設。聽到言語就能理解義理，因為語言而產生名稱，名稱能夠彰顯義理。三世（過去、現在、未來）等法，各有三個名稱，因為要用過去、現在、未來三種時態來說明。而且，一切法沒有沒有名稱的，如果有，就應該成為不可知的境界。所以薄伽梵（Bhagavan，世尊）這樣說：『名稱能夠反映一切，沒有超過名稱的事物，所以名稱這一法，都隨著自在而行。』有些論師說，義理少而名稱多，因為一個義理中有很多名稱。有些論師又說，名稱少而義理多，名稱只被一界（界，Dhatu）中的少部分所包含，而義理則包含十八界（十八界，Ashtadasha Dhatus）全部。還有人說，彼此之間有少有多的情況，如果從界來攝取，義理多而名稱少；如果依據立教，義理少而名稱多。例如佛世尊，對於每一個法，都隨著義理而施設無邊的名稱，如貪名為愛名、火名、蛇名、蔓名、渴名、網名、毒名、泉名、河名、脩名、廣名、針縷等，像這樣的一切。對此，經主（Sutrakara，經的作者）這樣說：難道這三者不是以語言為自性，以聲音為本體，屬於色法的自性嗎？為什麼說它們是心不相應行法呢？這種責難是不合理的。為什麼呢？因為理和教義分明，可以證明它們是不同的。教義是指經文所說的『語力』、『文力』。如果文就是語，那又何必另外說文呢？又說應該『持正法文句』，又說『依義不依于文』。又說伽他（Gatha，偈頌）的因是闡陀（Chanda，韻律），文字闡陀，是指造頌的份量以語言為本體。又契經（Sutra，佛經）中說，『知法知義』，法是指名稱等，義是指所詮釋的內容。又契經中說，『文義巧妙』。又說應該用善說的文句讀誦正法，用惡說的文句讀誦正法，義理...

【English Translation】 English version: Because the holder forwards them to others. Some say that, like those who practice Dhyana (meditative absorption), the realm of skillful means and the realm perceived in Dhyana serve as a ladder. The same is true for words, phrases, and meanings. Names, phrases, and verbal bodies are, in reality, non-associated formations. However, the scriptures and treatises state that whatever is not form is called 'name' because when form manifests, names are directly established based on its essence; when non-form is hidden, names are established from the perspective of interpretation. Is meaning speakable or unspeakable? In reality, it should be said that meaning is unspeakable, but it can be jointly established. Hearing words allows one to understand meaning, and names arise from language, with names revealing meaning. The dharmas (phenomena) of the three times (past, present, future) each have three names because they are described using the three tenses of past, present, and future. Moreover, there is no dharma without a name; if there were, it would become an unknowable realm. Therefore, the Bhagavan (Blessed One) said: 'Name can reflect everything; there is nothing that surpasses name. Therefore, the dharma of name proceeds according to freedom.' Some teachers say that meaning is less and names are more because there are many names for one meaning. Some teachers also say that names are less and meaning is more because names are contained only within a small part of one realm (Dhatu), while meaning encompasses all eighteen realms (Ashtadasha Dhatus). Still others say that there are both more and less in relation to each other. If taken from the perspective of realms, meaning is more and names are less; if based on the establishment of teachings, meaning is less and names are more. For example, the Buddha Bhagavan, for each dharma, establishes boundless names according to the meaning, such as the name of greed being the name of love, the name of fire, the name of snake, the name of creeper, the name of thirst, the name of net, the name of poison, the name of spring, the name of river, the name of cultivation, the name of expanse, the name of needle and thread, and so on. Regarding this, the Sutrakara (author of the Sutra) says: Are these three not by nature language, with sound as their essence, belonging to the nature of form? Why then are they said to be non-associated formations? This criticism is unreasonable. Why? Because reason and doctrine are distinct and can prove that they are different. Doctrine refers to the 'power of language' and 'power of words' mentioned in the scriptures. If words are the same as language, why mention words separately? It is also said that one should 'uphold the words and phrases of the true Dharma' and that one should 'rely on meaning and not on words.' It is also said that the cause of a Gatha (verse) is Chanda (meter), and verbal Chanda refers to the measure of composing verses with language as its essence. Furthermore, the Sutra states, 'Knowing the Dharma and knowing the meaning,' where Dharma refers to names and the like, and meaning refers to what is being explained. The Sutra also states, 'The words and meaning are skillful.' It is also said that one should recite the true Dharma with well-spoken words and phrases, and recite the true Dharma with poorly spoken words and phrases, the meaning...

即難解。又說如來獲得希有名句文身。又說。彼彼勝解文句甚為希有。由此等教證知別有。能詮諸義。名句文身。其體如聲。實而非假。理謂現見。有時得聲而不得字。有時得字而不得聲。故知體別。有時得聲不得字者。謂雖聞聲而不了義。現見有人粗聞他語而複審問。汝何所言。此聞語聲不了義者。都由未達所發文故。如何乃執文不異聲。有時得字不得聲者。謂不聞聲而得了義。現見有人不聞他語睹唇等動知其所說。此不聞聲得了義者。都由已達所發文故。由斯理證。文必異聲。又見世間隱聲誦咒。故知咒字異於咒聲。又見世間有二論者。言音相似。一負一勝。此勝負因必異聲有。又法與詞二無礙解。境界別故知字離聲。是故聲者。但是言音相無差別。其中屈曲必依加遮吒多波等。要由語聲發起諸字。諸字前後和合生名。此名既生即能顯義。由斯展轉而作是言。語能發名名能顯義。故名聲異。其理極成。應知此中聲是能說。名等所說。義俱非二如是則為無倒建立。此中經主又作是言。非但音聲皆稱為語。要由此故義可了知。如是音聲方稱語故。謂能說者。于諸義中已共立為能詮定量。若此句義由名能顯。聲即能詮。何須名等。何等名為能詮定量。豈不于義共立想名。此即說為能詮定量。謂能說者。于諸義中先共安立

【現代漢語翻譯】現代漢語譯本這很難理解。經中又說，如來（Tathagata，佛的稱號）獲得了希有名句文身（指佛陀所證悟的語言文字的精妙）。又說，那些殊勝的理解文句是非常稀有難得的。由此等教證可知，確實存在一種能夠詮釋諸義的『名句文身』，它的本體就像聲音一樣，是真實存在的，而不是虛假的。『理』指的是現量（直接的認知）。有時我們能聽到聲音卻無法理解文字的含義，有時我們能理解文字的含義卻聽不到聲音。因此可知，『文』和『聲』的本體是不同的。有時聽到聲音卻無法理解文字的含義，指的是雖然聽到了聲音，卻不明白其中的意義。我們經常看到有人粗略地聽到了別人的話，然後又反問：『你說了什麼？』這就是聽到了聲音卻不明白意義的情況，完全是因為沒有理解所發出的『文』。如果『文』和『聲』沒有區別，那又該如何解釋這種情況呢？有時理解了文字的含義卻聽不到聲音，指的是沒有聽到聲音，卻理解了其中的意義。我們經常看到有人沒有聽到別人說話的聲音，但通過觀察對方的嘴唇等動作，就能知道對方說了什麼。這就是沒有聽到聲音卻理解了意義的情況，完全是因為已經理解了所發出的『文』。通過這些道理可以證明，『文』必然不同於『聲』。此外，我們還看到世間有人默唸咒語，因此可知，咒字不同於咒聲。我們還看到世間有兩位辯論者，他們的言語聲音相似，但其中一位失敗了，另一位獲勝了。這勝負的原因必然存在於聲音之外。此外，法無礙解（Dharmapratisambheda，通達佛法的智慧）和詞無礙解（Niruktipratisambheda，通達語言文字的智慧）的境界不同，因此可知，文字是獨立於聲音的。因此，聲音只是言語的聲音，沒有差別。其中的彎曲變化必然依賴於加（ka）、遮（ca）、吒（ṭa）、多（ta）、波（pa）等字母。必須通過語聲才能發起諸字，諸字前後組合才能產生『名』。這個『名』一旦產生，就能顯現意義。通過這樣的輾轉相生，才會有『語能發名，名能顯義』的說法。因此，『名』和『聲』是不同的，這個道理是完全成立的。應該知道，這裡所說的『聲』是能說，『名』等是所說，意義既不是能說也不是所說，這樣才是沒有顛倒的建立。經主（指論師）又這樣說，並非所有的聲音都可以稱為『語』，必須是能夠讓人理解意義的聲音，才能稱為『語』。也就是說，能說者在諸義中已經共同確立了能詮釋的定量。如果這個句子的意義可以通過『名』來顯現，那麼『聲』就是能詮釋的，還需要『名』等做什麼呢？什麼叫做能詮釋的定量呢？難道不是在意義上共同確立了『想』和『名』嗎？這就是所說的能詮釋的定量。也就是說，能說者在諸義中首先共同安立了。

【English Translation】 English version This is difficult to understand. It is also said in the scriptures that the Tathagata (title of the Buddha) has attained the 'body of famous and meaningful phrases' (referring to the subtlety of language and words enlightened by the Buddha). It is also said that those excellent and insightful phrases are extremely rare and difficult to obtain. From these teachings, it is known that there truly exists a 'body of names and phrases' that can explain all meanings, and its essence is like sound, which is real and not false. 'Reason' refers to direct perception. Sometimes we can hear the sound but cannot understand the meaning of the words, and sometimes we can understand the meaning of the words but cannot hear the sound. Therefore, it can be known that the essence of 'word' and 'sound' are different. Sometimes hearing the sound but not understanding the meaning of the words refers to hearing the sound but not understanding its meaning. We often see people roughly hearing what others say and then asking, 'What did you say?' This is a situation where the sound is heard but the meaning is not understood, entirely because the 'word' that was spoken was not understood. If 'word' and 'sound' were no different, how could this situation be explained? Sometimes understanding the meaning of the words but not hearing the sound refers to not hearing the sound but understanding the meaning. We often see people who do not hear the sound of others speaking, but can understand what they are saying by observing their lips and other movements. This is a situation where the meaning is understood without hearing the sound, entirely because the 'word' that was spoken has already been understood. Through these reasons, it can be proven that 'word' is necessarily different from 'sound'. Furthermore, we also see people silently chanting mantras in the world, so it can be known that the mantra words are different from the mantra sounds. We also see two debaters in the world whose speech sounds are similar, but one fails and the other wins. The reason for this victory or defeat must exist outside of the sound. Furthermore, the realms of unobstructed understanding of the Dharma (Dharmapratisambheda, wisdom that penetrates the Buddha's teachings) and unobstructed understanding of language (Niruktipratisambheda, wisdom that penetrates language and words) are different, so it can be known that words are independent of sound. Therefore, sound is merely the sound of speech, without any difference. The inflections and variations within it necessarily depend on letters such as ka, ca, ṭa, ta, pa. It is necessary to initiate the letters through speech sounds, and the letters are combined in sequence to produce 'name'. Once this 'name' is produced, it can reveal meaning. Through such a process of mutual generation, there is the saying 'speech can generate name, and name can reveal meaning'. Therefore, 'name' and 'sound' are different, and this principle is completely established. It should be known that the 'sound' mentioned here is the speaker, the 'name' and others are what is spoken, and the meaning is neither the speaker nor what is spoken. This is the establishment without inversion. The author of the scripture (referring to the commentator) also says that not all sounds can be called 'speech'. It must be a sound that allows people to understand the meaning in order to be called 'speech'. That is to say, the speaker has already jointly established a quantifiable means of expression in all meanings. If the meaning of this sentence can be revealed through 'name', then 'sound' is the means of expression, so what is the need for 'name' and others? What is called a quantifiable means of expression? Isn't it that 'thought' and 'name' are jointly established in meaning? This is what is called a quantifiable means of expression. That is to say, the speaker first jointly establishes in all meanings.

如是諸字。定能展轉詮如是義。由共安立如是字故。因如是字發如是名。此名即是能詮定量。諸能說者。將發語時。要先思惟如是定量。由此自語或他語時。于所顯義皆能解了。故非唯聲即能顯義要語發字。字復發名。名乃能詮所欲說義。如語發字字復發名。如是應思發句道理。此中經主復作是言。又未了此名如何由語發。為由語顯。為由語生。若由語生語聲性故。聲應一切皆能生名。若謂生名聲有差別。此足顯義何待別名。若由語顯語聲性故。聲應一切皆能顯名。若謂顯名聲有差別。此足顯義何待別名。執聲能詮。斯難亦等。謂若聲體即能顯義應一切聲無非能顯。若謂能顯聲有差別。如是差別應即是名。故所推徴末為過難。然能說者。以所樂名。先蘊在心。方復思度。我當發起如是如是言。為他宣說如是如是義。由此後時隨思發語。因語發字。字復發名。名方顯義。由依如是展轉理門。說語發名。名能顯義。如斯安立其理必然。若不以名先蘊心內。設全發語無定表詮。亦不令他于義生解。又經主言。或應唯執別有文體。即總集此為名等身。更執有餘便為無用。此亦非理。無有諸文俱時轉故。既不俱轉如何總集。或如樹等大造合成。非不緣斯別生于影。影由假髮而體非假。如是諸文亦應總集。別生名句。而彼名句雖由

【現代漢語翻譯】如這些文字，必定能夠輾轉詮釋這樣的意義。由於共同安立這些文字的緣故，因為這些文字而產生這樣的名稱。這個名稱就是能夠詮釋的定量。那些能夠說話的人，在將要說話的時候，要先思維這樣的定量。因此，自己說話或者他人說話的時候，對於所要顯明的意義都能夠理解。所以，不是隻有聲音就能夠顯明意義，而是要語言發出文字，文字又發出名稱，名稱才能夠詮釋想要說的意義。如同語言發出文字，文字又發出名稱一樣，應當這樣思考發出語句的道理。這裡，《經》的主人又這樣說：『又沒有了解這個名稱是如何由語言發出的，是由語言顯現，還是由語言產生？如果是語言產生，因為語言的性質，聲音應該一切都能產生名稱。如果說產生名稱的聲音有差別，這足以顯明意義，何必等待別的名稱？如果是語言顯現，因為語言的性質，聲音應該一切都能顯現名稱。如果說顯現名稱的聲音有差別，這足以顯明意義，何必等待別的名稱？』執著聲音能夠詮釋，這樣的責難也是一樣的。如果聲音的本體就能顯明意義，那麼一切聲音都應該是能夠顯明的。如果說能夠顯明的聲音有差別，這樣的差別應該就是名稱。所以，所提出的推論並不是過分的責難。然而，能夠說話的人，將自己喜歡的名稱，先蘊藏在心中，然後思考：『我應當發起這樣這樣的語言，為他人宣說這樣這樣的意義。』因此，之後隨著思考而發出語言，因為語言發出文字，文字又發出名稱，名稱才顯明意義。由於依靠這樣輾轉的道理，說語言發出名稱，名稱能夠顯明意義。這樣安立，其道理是必然的。如果不將名稱先蘊藏在心中，即使完全發出語言，也沒有確定的表達詮釋，也不能讓他人對於意義產生理解。《經》的主人又說：『或者應該只執著別有文體，就總集這些作為名稱等的身體，再執著有其他的，就成為無用了。』這也是沒有道理的。因為沒有諸多的文字同時運轉。既然不同時運轉，如何總集？或者如同樹等大的造作合成，並非不因為這些而另外產生影子。影子由假借而產生，而本體並非假借。如同這些文字也應該總集，另外產生名稱語句，而那些名稱語句雖然由

【English Translation】 These words can certainly explain such meanings in a roundabout way. Because of the common establishment of these words, such names arise from these words. This name is the definitive means of expression. Those who can speak must first contemplate such definitive means when they are about to speak. Therefore, whether they speak themselves or others speak, they can understand the meaning to be revealed. Therefore, it is not only sound that can reveal meaning, but language must produce words, and words must produce names, and names can then express the meaning to be spoken. Just as language produces words and words produce names, one should think about the principle of producing sentences in this way. Here, the master of the Sutra says again: 'Furthermore, it is not understood how this name is produced by language, whether it is revealed by language or produced by language? If it is produced by language, because of the nature of language, sound should be able to produce all names. If it is said that the sound that produces names is different, this is sufficient to reveal the meaning, why wait for other names? If it is revealed by language, because of the nature of language, sound should be able to reveal all names. If it is said that the sound that reveals names is different, this is sufficient to reveal the meaning, why wait for other names?' To insist that sound can express meaning, such a difficulty is the same. If the substance of sound can reveal meaning, then all sounds should be able to reveal meaning. If it is said that the sound that can reveal meaning is different, then such a difference should be the name. Therefore, the proposed inference is not an excessive difficulty. However, those who can speak first store the names they like in their hearts, and then think: 'I should initiate such and such language to explain such and such meaning to others.' Therefore, later, they utter language according to their thoughts, because language produces words, words produce names, and names then reveal meaning. Because of relying on such a roundabout principle, it is said that language produces names, and names can reveal meaning. Such an establishment is necessarily the principle. If the name is not first stored in the heart, even if the language is completely uttered, there is no definite expression and interpretation, and others cannot generate understanding of the meaning. The master of the Sutra also says: 'Or one should only insist on a separate literary form, and then collect these as the body of names, etc., and to insist on others would be useless.' This is also unreasonable. Because there are no many words that operate simultaneously. Since they do not operate simultaneously, how can they be collected? Or like the large creation and synthesis of trees, etc., it is not that shadows are not produced separately because of these. Shadows are produced by borrowing, but the substance is not borrowed. Just as these words should also be collected, and name sentences are produced separately, and those name sentences, although by

假髮而體非假。若爾即應一切假法。皆可安立為實有性。無如是失。於一字中亦有名故。無有假法攬一實成。故假與名義不相似。既於一字亦得有名。此名如何知離字有。如是一字如無義字無有所詮。依此為緣別有名起。方能表義。然極相近。別相難知。如壁上光二色難辯。若許即聲。由先契約宣唱差別。能表于義說為名等。斯有何失。此亦不然。能詮契約即聲差別。理不成故。若共所立能詮契約即聲差別者。應如色差別非共立契。亦可了知。非青與黃二色差別。要共立契然後可知。雖二色中先不共立差別契約。而彼青黃非異色故。眼識得已意識即能。隨分別知此彼差別。又理不應。于契約上覆作契約。故不應言能詮契約。雖不異聲而先不共立契約者。雖復得聲而更待余立契約故。未能了別。此望餘聲有差別相。又若所立契即聲差別者。于有義聲及無義聲。所有差別雖先未共立差別契應亦了知。謂於一聲有此差別。于餘聲上此差別無。先未共立差別契者。得二聲時雖不了義。然應如彼二色差別。即能了達有契約聲無契約聲差別之相。故知別有名句文身。緣聲而生能顯了義。又經主說。諸剎那聲不可聚集。亦無一法分分漸生。如何名生可由語發。又自釋言。云何待過去諸表剎那。最後表剎那能生無表。復自難言。若爾最

【現代漢語翻譯】現代漢語譯本：假若發（假名）和體（實體）不是假的，如果這樣，那麼一切假法都應該可以被安立為實有自性，但並沒有這樣的過失。因為在一個字中也有名稱的緣故。沒有假法可以憑藉一個實體而成立，所以假和名稱的意義並不相似。既然在一個字中也可以有名稱，那麼如何知道這個名稱是獨立於字而存在的呢？就像一個沒有意義的字一樣，它本身沒有任何詮釋作用，需要依靠它作為因緣，另外生起一個名稱，才能表達意義。然而，它們非常接近，區別難以辨別，就像墻上的兩種顏色難以分辨一樣。如果允許能詮釋意義的約定俗成之聲，通過宣唱的差別來表達意義，並稱之為名稱等等，這又有什麼過失呢？這也是不成立的，因為能詮釋意義的約定俗成之聲的差別在理上是不成立的。如果共同設立的能詮釋意義的約定俗成之聲的差別，應該像顏色的差別一樣，不需要共同設立約定也能知道。並非青色和黃色這兩種顏色的差別，需要共同設立約定之後才能知道。雖然這兩種顏色中，事先沒有共同設立差別的約定，但是因為青色和黃色不是不同的顏色，所以眼識得到之後，意識就能隨之分別知道此彼的差別。而且，在約定之上再作約定在理上是不應該的，所以不應該說能詮釋意義的約定俗成之聲。即使不異於聲音，但如果事先沒有共同設立約定，即使得到了聲音，也還需要等待其他的約定，所以不能辨別出這個聲音相對於其他聲音的差別相。而且，如果所設立的約定就是聲音的差別，那麼對於有意義的聲音和無意義的聲音，即使事先沒有共同設立差別的約定，也應該能夠知道它們的差別，即在一個聲音上有這種差別，在其他聲音上沒有這種差別。事先沒有共同設立差別約定的人，在得到兩種聲音的時候，即使不瞭解意義，也應該像辨別兩種顏色的差別一樣，能夠了解有約定的聲音和沒有約定的聲音的差別相。所以，要知道另外有名句文身，緣于聲音而生，能夠顯現明瞭的意義。而且，經的作者說，諸剎那之聲不可聚集，也沒有一種法是分分漸生的，那麼名稱的產生怎麼能由語言發出呢？而且自己解釋說：『如何依靠過去的諸表剎那，最後的表剎那能夠產生無表呢？』又自己反駁說：『如果這樣，那麼最

【English Translation】 English version: If 假髮 (jiafa, imputed dharmas) and 體 (ti, substance) are not false, then all false dharmas should be able to be established as having real existence. But there is no such fault, because there is also a name within a single word. No false dharma can be established by relying on a single real entity, so the meaning of 'false' and 'name' are not similar. Since there can be a name within a single word, how can we know that this name exists independently of the word? Just like a meaningless word, it has no explanatory function in itself. It needs to rely on it as a cause, and another name arises to express the meaning. However, they are very close, and the difference is difficult to distinguish, just like two colors on a wall are difficult to distinguish. If it is allowed that the conventional sound that can explain the meaning, expresses the meaning through the difference in pronunciation, and is called a name, etc., then what fault is there? This is also not established, because the difference in the conventional sound that can explain the meaning is not established in principle. If the difference in the conventional sound that can explain the meaning is jointly established, it should be possible to know it like the difference in colors, without jointly establishing an agreement. It is not that the difference between the two colors of blue and yellow can only be known after jointly establishing an agreement. Although there is no prior agreement on the difference between these two colors, because blue and yellow are not different colors, after the eye consciousness obtains them, the mind consciousness can then distinguish the difference between them. Moreover, it is not reasonable to make an agreement on top of an agreement, so it should not be said that it is the conventional sound that can explain the meaning. Even if it is not different from the sound, if there is no prior agreement, even if the sound is obtained, it still needs to wait for other agreements, so it cannot distinguish the difference between this sound and other sounds. Moreover, if the established agreement is the difference in sound, then for meaningful sounds and meaningless sounds, even if there is no prior agreement on the difference, one should be able to know their difference, that is, there is this difference in one sound, and there is no such difference in other sounds. Those who have not jointly established a difference agreement beforehand, when they get two sounds, even if they do not understand the meaning, they should be able to understand the difference between the agreed sound and the non-agreed sound, just like distinguishing the difference between two colors. Therefore, it is necessary to know that there are separate name-phrases and body of letters, which arise from sound and can manifest clear meanings. Moreover, the author of the sutra says that the sounds of all 剎那 (chana, kshana, moments) cannot be gathered together, and there is no dharma that gradually arises in parts, then how can the generation of names be issued by language? And he himself explained: 'How can the last expressing 剎那 (chana, kshana, moment) rely on the past expressing 剎那 (chana, kshana, moments) to produce 無表 (wubiao, avijñapti, non-revealing form)?' And he himself refuted: 'If so, then the most

后位聲乃生名。但聞最後聲應能了義。若作是執。語能生文。文復生名。名方顯義。此中過難應同前說。以諸念文不可集故。語顯名過。應例如生。又文由語若顯若生。準語于名皆不應理。此難違害自所稟宗。彼說去來皆無自體。聲前後念不可頓生。如何成文成名成句。若前前念傳傳相資最後剎那成文名句。但聞最後應了義成。又無相資去來無故。既恒一念如何相資。既無相資前後相似。后如初念應不能詮。聞后如初應不了義。故彼所執前後相資。聲即能詮理不成立。我宗三世皆有非無。故后待前能生名等。雖最後念名等方生。而但聞彼不能了義。由不具聞。如先共立。名等契約。能發聲故。然聞一聲亦有了者。由串習故。依此比余。故經主言。破彼非此毗婆沙說。名句文三各有三種。名三種者。謂名名身多名身。句文亦爾。名有多位。謂一字生。或二字生。或多字生。一字生者。說一字時但可有名。說二字時即謂名身。或作是說。說三字時即謂多名身。或作是說。說四字時方謂多名身。二字生者。說二字時但可有名。說四字時即謂名身。或作是說。說六字時即謂多名身。或作是說。說八字時方謂多名身。多字生中三字生者。說三字時但可有名。說六字時即謂名身。或作是說。說九字時即謂多名身。或作是說。說十二

【現代漢語翻譯】現代漢語譯本『后位聲乃生名』。如果僅僅聽到最後的聲音就能理解意義。如果這樣認為，語言能夠產生文字，文字又產生名稱，名稱才能顯現意義。這種說法的過失和困難應該和前面所說的一樣，因為所有的念頭和文字不可能同時存在。語言顯現名稱的過失，應該像語言產生名稱一樣。而且文字是由語言來顯現或產生的，按照語言對於名稱的這種關係，都是不合理的。這種詰難違背了他們自己所秉持的宗義。他們說過去和未來都沒有自體，聲音的前後念頭不可能同時產生，如何形成文字、名稱和句子呢？如果前一個念頭和后一個念頭互相資助，最後剎那形成文字、名稱和句子，那麼僅僅聽到最後的聲音就應該能夠理解意義了。而且沒有互相資助，因為過去和未來都不存在。既然始終只有一個念頭，如何互相資助呢？既然沒有互相資助，前後念頭又相似，那麼後面的念頭應該像最初的念頭一樣，不能詮釋意義。聽到後面的聲音就像聽到最初的聲音一樣，應該不能理解意義。所以他們所執著的，前後互相資助，聲音就能詮釋意義的理論是不成立的。我們宗派認為過去、現在、未來三世都是存在的，不是不存在的。所以後面的念頭依賴於前面的念頭，才能產生名稱等等。雖然最後念頭名稱等等才產生，但是僅僅聽到最後的念頭不能理解意義，因為沒有完全聽到。就像先前共同建立的名稱等等的契約，能夠發出聲音的緣故。然而聽到一聲也有理解的人，因為串習的緣故，依據這個來比照其他的。所以經主說，破斥他們而不是破斥我們。《毗婆沙論》說，名稱、句子、文字各有三種。名稱的三種是：名稱、名身、多名身。句子和文字也是這樣。名稱有多種位置，說一個字產生，或者兩個字產生，或者多個字產生。一個字產生的情況，說一個字的時候只能有名。說兩個字的時候就叫做名身。或者這樣說，說三個字的時候就叫做多名身。或者這樣說，說四個字的時候才叫做多名身。兩個字產生的情況，說兩個字的時候只能有名。說四個字的時候就叫做名身。或者這樣說，說六個字的時候就叫做多名身。或者這樣說，說八個字的時候才叫做多名身。多個字產生的情況中，三個字產生的情況，說三個字的時候只能有名。說六個字的時候就叫做名身。或者這樣說，說九個字的時候就叫做多名身。或者這樣說，說十二

【English Translation】 English version 'The last sound gives rise to the name.' But if hearing only the last sound should enable one to understand the meaning, and if one holds that speech can generate letters, letters in turn generate names, and names then reveal the meaning, this involves the same difficulties as before, since all the thoughts and letters cannot occur simultaneously. The fault of speech revealing the name should be analogous to speech generating the name. Moreover, if letters are revealed or generated by speech, then, by analogy with speech in relation to the name, this is unreasonable. This objection contradicts their own tenets, since they say that the past and future have no intrinsic existence, and the successive thoughts of sound cannot arise simultaneously. How then can letters, names, and sentences be formed? If each preceding thought assists the succeeding one, and the final moment forms the letters, names, and sentences, then hearing only the last sound should suffice for understanding the meaning. Furthermore, there is no mutual assistance, since the past and future do not exist. Since there is only one thought at a time, how can there be mutual assistance? Since there is no mutual assistance, and the preceding and succeeding thoughts are similar, the last thought should be like the first and unable to express the meaning. Hearing the last sound should be like hearing the first and unable to understand the meaning. Therefore, their assertion that the preceding and succeeding sounds assist each other, and that sound can express the meaning, is untenable. Our school holds that the three times (past, present, and future) all exist, not that they do not exist. Therefore, the later depends on the earlier to generate names, etc. Although the names, etc., arise only with the last thought, hearing only that last thought does not enable one to understand the meaning, because one has not heard everything, as was initially agreed upon. The convention of names, etc., can produce sound. However, some people can understand even when hearing only one sound, because of familiarity. Based on this, one can infer the rest. Therefore, the master of the scripture says that he refutes them, not us. The Vibhasa says that names, sentences, and letters each have three kinds. The three kinds of names are: name, name-body, and multiple name-body. The same applies to sentences and letters. Names have multiple positions, i.e., arising from one letter, or two letters, or multiple letters. In the case of arising from one letter, when one letter is spoken, there can only be a name. When two letters are spoken, it is called a name-body. Or, it is said that when three letters are spoken, it is called a multiple name-body. Or, it is said that only when four letters are spoken is it called a multiple name-body. In the case of arising from two letters, when two letters are spoken, there can only be a name. When four letters are spoken, it is called a name-body. Or, it is said that when six letters are spoken, it is called a multiple name-body. Or, it is said that only when eight letters are spoken is it called a multiple name-body. Among the cases of arising from multiple letters, in the case of arising from three letters, when three letters are spoken, there can only be a name. When six letters are spoken, it is called a name-body. Or, it is said that when nine letters are spoken, it is called a multiple name-body. Or, it is said that only when twelve

字時方謂多名身。此為門故余多字生。名身多身如理應說。句亦多位。謂處中句。初句后句短句長句。若八字生名處中句。不長不短。故謂處中。三十二字生於四句。如是四句成室路迦。經論文章多依此數。若六字已上生名初句。二十六字已下生名后句。若減六字生名短句。過二十六字生名長句。且依處中句辯三種。說八字時但可有句。說十六字時即謂句身。或作是說。說二十四字時即謂多句身。或作是說。說三十二字時方謂多句身。文即字故。唯有一位。說一字時但可有文。說二字時即謂文身。或作是說。說三字時即謂多文身。或作是說。說四字時方謂多文身。由此理故應作是說。說一字時有名無名身無多名身。無句無句身無多句身。有文無文身無多文身。說二字時有名有名身無多名身。無句等三。有文有文身無多文身。說四字時有名等三。無句等三。有文等三。說八字時有名等三。有句無句身無多句身。有文等三。說十六字時有名等三。有句有句身無多句身。有文等三。說三十二字時。名句文三。各具三種。由此為門。余如理說。復應思惟。如是名等何界所繫。為是有情數。為非有情數。為是異熟生。為是所長養。為是等流性。為善為不善。為無記。此皆應辯。頌曰。

欲色有情攝　　等流無記性

論

【現代漢語翻譯】現代漢語譯本：當說到多個字的時候，就稱為名身（nāma-kāya，名稱的集合）。因為這是個入口，所以其餘的多個字由此產生。名身、多身應該如理如實地說。句子也有多個位置，稱為處中句（madhya-pada，中間的句子）。有初句、后句、短句、長句。如果八個字組成，稱為處中句，不長也不短，所以稱為處中。三十二個字組成四句，這樣四句構成一個室路迦（śloka，梵語詩歌的段落）。經論文章大多依據這個數量。如果六個字以上組成，稱為初句；二十六個字以下組成，稱為后句；如果少於六個字，稱為短句；超過二十六個字，稱為長句。且依據處中句來辨別三種情況：說八個字的時候，只能說是句；說十六個字的時候，就稱為句身（pada-kāya，句子的集合）；或者這樣說，說二十四個字的時候，就稱為多句身（bahu-pada-kāya，多個句子的集合）；或者這樣說，說三十二個字的時候，才稱為多句身。文就是字，只有一個位置。說一個字的時候，只能說是文；說兩個字的時候，就稱為文身（akṣara-kāya，文字的集合）；或者這樣說，說三個字的時候，就稱為多文身（bahu-akṣara-kāya，多個文字的集合）；或者這樣說，說四個字的時候，才稱為多文身。由於這個道理，應該這樣說：說一個字的時候，有名（nāma，名稱），沒有名身，沒有多名身；沒有句（pada，句子），沒有句身，沒有多句身；有文（akṣara，文字），沒有文身，沒有多文身。說兩個字的時候，有名，有名身，沒有多名身；沒有句等三種情況；有文，有文身，沒有多文身。說四個字的時候，有名等三種情況；沒有句等三種情況；有文等三種情況。說八個字的時候，有名等三種情況；有句，沒有句身，沒有多句身；有文等三種情況。說十六個字的時候，有名等三種情況；有句，有句身，沒有多句身；有文等三種情況。說三十二個字的時候，名、句、文三種，各自具備三種情況。由此作為入口，其餘的應該如理如實地說。還應該思考，這些名等屬於哪個界（dhātu，構成要素）所管轄？是有情數（saṃkhyā，有生命的事物）還是非有情數（asaṃkhyā，無生命的事物）？是異熟生（vipāka-ja，由業力成熟而生）還是所長養（āhāra-ja，由食物滋養而生）？是等流性（niṣyanda，同類相續的性質）？是善（kuśala，好的）還是不善（akuśala，不好的）？還是無記（avyākṛta，非善非惡）？這些都應該辨別。頌曰：

欲界色界有情所攝，等流無記的性質。

論

【English Translation】 English version: When speaking of multiple letters, it is called nāma-kāya (collection of names). Because this is a gateway, the remaining multiple letters arise from this. Nāma-kāya and multiple bodies should be spoken of as they truly are. A sentence also has multiple positions, called madhya-pada (middle sentence). There are initial sentences, final sentences, short sentences, and long sentences. If eight letters are formed, it is called madhya-pada, neither long nor short, hence called middle. Thirty-two letters form four sentences, and thus four sentences constitute a śloka (verse in Sanskrit). Most scriptures and articles rely on this number. If six or more letters are formed, it is called an initial sentence; if twenty-six or fewer letters are formed, it is called a final sentence; if fewer than six letters, it is called a short sentence; if more than twenty-six letters, it is called a long sentence. Furthermore, based on the madhya-pada, three situations are distinguished: when speaking of eight letters, it can only be said to be a pada (sentence); when speaking of sixteen letters, it is called pada-kāya (collection of sentences); or it can be said that when speaking of twenty-four letters, it is called bahu-pada-kāya (collection of multiple sentences); or it can be said that when speaking of thirty-two letters, it is then called bahu-pada-kāya. A letter is a word, having only one position. When speaking of one letter, it can only be said to be an akṣara (letter); when speaking of two letters, it is called akṣara-kāya (collection of letters); or it can be said that when speaking of three letters, it is called bahu-akṣara-kāya (collection of multiple letters); or it can be said that when speaking of four letters, it is then called bahu-akṣara-kāya. Due to this reason, it should be said that when speaking of one letter, there is nāma (name), but no nāma-kāya, and no bahu-nāma-kāya; there is no pada, no pada-kāya, and no bahu-pada-kāya; there is akṣara, but no akṣara-kāya, and no bahu-akṣara-kāya. When speaking of two letters, there is nāma, there is nāma-kāya, but no bahu-nāma-kāya; there are no pada and the other two; there is akṣara, there is akṣara-kāya, but no bahu-akṣara-kāya. When speaking of four letters, there are nāma and the other two; there are no pada and the other two; there are akṣara and the other two. When speaking of eight letters, there are nāma and the other two; there is pada, but no pada-kāya, and no bahu-pada-kāya; there are akṣara and the other two. When speaking of sixteen letters, there are nāma and the other two; there is pada, there is pada-kāya, but no bahu-pada-kāya; there are akṣara and the other two. When speaking of thirty-two letters, nāma, pada, and akṣara each possess three aspects. Taking this as a gateway, the rest should be spoken of as they truly are. It should also be considered, to which dhātu (element) do these nāma, etc., belong? Are they saṃkhyā (sentient beings) or asaṃkhyā (non-sentient beings)? Are they vipāka-ja (born from karmic fruition) or āhāra-ja (nourished by food)? Are they niṣyanda (of the nature of continuous flow)? Are they kuśala (wholesome) or akuśala (unwholesome)? Or are they avyākṛta (neither wholesome nor unwholesome)? All these should be distinguished. The verse says:

Included in the sentient beings of the desire realm and the form realm, of the nature of continuous flow and neutral.

Treatise

曰。此名等三唯是欲色二界所繫。就色界中。有說。唯在初靜慮地。有說。亦通上三靜慮。隨語隨身所繫別故。若說此三隨語系者。說生欲界作欲界語時。語名等身皆是欲界系。彼所說義。或三界系。或通不繫。即彼復作初定語時。語及名等初定地系。身欲界系。義如前說。如是若生初靜慮地作二地語。如理應思。若生二三四靜慮地作二地語。亦如理思。若說此三隨身繫者。說生欲界或四靜慮。名等及身各自地系。語或自地。或他他系。義如前說。此二說中。或言上地亦有名等而不可說。雖有二說然初說善。又名等三有情數攝。非情有為不成就故。能說者成。非所顯義。唯成現在。不成去來。又名等三唯等流性。非所長養。非異熟生。而言名等從業生者。是業所生。增上果故。又名等三。唯是無覆無記性攝。故斷善者。說善法時。雖成善名等。而不成善法。離欲貪者不成不善。諸無學者不成染污。成能詮名等。非所詮法故。如上所說。余不相應所未說義今當略辯。頌曰。

同分亦如是　　並無色異熟　得相通三類　　非得定等流

論曰。亦如是言。為顯同分。如名身等通於欲色。有情等流無覆無記。並無色言顯非唯欲色。言並異熟顯非唯等流。是界通三類通二義。云何異熟。謂地獄等及卵生等趣生同分。

【現代漢語翻譯】現代漢語譯本：答：這些名稱、詞句、文身等三種，僅僅是欲界和色界所繫縛。其中，有一種說法認為，它們只存在於初禪（初靜慮地）。另一種說法認為，它們也通於上面的二禪、三禪（上三靜慮），因為隨語言和隨身體所繫縛的對象不同。如果說這三種是隨語言繫縛的，那麼當衆生在欲界出生，說欲界的語言時，語言、名稱、文身等都屬於欲界所繫縛。他們所說的意義，或者屬於三界所繫縛，或者通於非繫縛。當他們又說初禪的語言時，語言和名稱等屬於初禪地所繫縛，身體屬於欲界所繫縛，意義如前面所說。像這樣，如果生在初靜慮地，說二禪的語言，也應該如理地思考。如果生在二禪、三禪、四禪靜慮地，說二禪的語言，也應該如理地思考。如果說這三種是隨身體系縛的，那麼當衆生生在欲界或者四靜慮時，名稱等和身體各自屬於各自的禪地所繫縛，語言或者屬於自身所處的禪地，或者屬於其他的禪地所繫縛，意義如前面所說。這兩種說法中，有人說上面的禪地也有名稱等，但是無法說出來。雖然有兩種說法，但是第一種說法更好。而且，名稱、詞句、文身等三種屬於有情所攝，因為非情之物沒有成就。能夠說話的人才能成就，而不是所顯示的意義。只有現在才能成就，過去和未來不能成就。而且，名稱、詞句、文身等三種僅僅是等流果的性質，不是增長的果報，也不是異熟果所生。說名稱等是從業所生，是因為它們是業所生的增上果。而且，名稱、詞句、文身等三種，僅僅是無覆無記的性質所攝。所以斷了善根的人，在說善法的時候，雖然成就了善的名稱等，但是沒有成就善法。離開了欲貪的人，不會成就惡法。沒有學習的人，不會成就染污法。成就的是能詮釋的名稱等，而不是所詮釋的法。如上面所說，其餘不相應法中沒有說到的意義，現在應當簡略地辨析。頌詞說：『同分亦如是，並無色異熟，得相通三類，非得定等流。』論述說：『亦如是』這句話，是爲了顯示同分，如同名稱、詞句等，通於欲界和色界，是有情眾生的等流果，是無覆無記的性質。『並無色』這句話，顯示不僅僅是欲界和色界。『言並異熟』，顯示不僅僅是等流果。所說的界通於三界，種類通於兩種意義。什麼是異熟果呢？就是地獄等，以及卵生等趣生的同分。

【English Translation】 English version: He said: These names, phrases, and body marks (等) are only bound by the Desire Realm and the Form Realm. Among them, some say that they only exist in the First Dhyana (初靜慮地, First Meditation Realm). Others say that they also extend to the Second and Third Dhyanas (上三靜慮, Upper Three Meditation Realms), because what is bound by language and body is different. If it is said that these three are bound by language, then when beings are born in the Desire Realm and speak the language of the Desire Realm, the language, names, and body marks are all bound by the Desire Realm. What they say is either bound by the Three Realms or extends to the unbound. When they speak the language of the First Dhyana again, the language and names are bound by the First Dhyana Realm, and the body is bound by the Desire Realm, the meaning is as mentioned before. In this way, if one is born in the First Dhyana Realm and speaks the language of the Second Dhyana, one should think about it rationally. If one is born in the Second, Third, or Fourth Dhyana Realm and speaks the language of the Second Dhyana, one should also think about it rationally. If it is said that these three are bound by the body, then when beings are born in the Desire Realm or the Four Dhyanas, the names and body are each bound by their respective realms, and the language is either of their own realm or of other realms, the meaning is as mentioned before. Among these two views, some say that the higher realms also have names, etc., but they cannot be spoken. Although there are two views, the first view is better. Moreover, names, phrases, and body marks are included in sentient beings, because non-sentient things do not achieve them. Those who can speak can achieve them, not the meaning that is displayed. Only the present can be achieved, not the past and future. Moreover, names, phrases, and body marks are only of the nature of the outflowing result (等流果, nisyanda-phala), not the result of growth, nor the result of maturation (異熟果, vipāka-phala). Saying that names, etc., are born from karma is because they are the dominant result (增上果, adhipati-phala) born from karma. Moreover, names, phrases, and body marks are only included in the nature of non-defiled and neutral (無覆無記, avyākrta). Therefore, those who have cut off their roots of goodness, when speaking of good dharmas, although they achieve good names, etc., they do not achieve good dharmas. Those who have left desire and greed will not achieve unwholesome dharmas. Those who have not learned will not achieve defiled dharmas. What is achieved are the names, etc., that can explain, not the dharmas that are explained. As mentioned above, the meanings not mentioned in the remaining non-corresponding dharmas should now be briefly analyzed. The verse says: 『Commonality is also like this, along with the immaterial and maturation, attainment is common to the three categories, non-attainment is definitely outflowing.』 The treatise says: 『Also like this』 is to show that commonality, like names, phrases, etc., is common to the Desire Realm and the Form Realm, is the outflowing result of sentient beings, and is of the nature of non-defiled and neutral. 『Along with the immaterial』 shows that it is not only the Desire Realm and the Form Realm. 『Saying along with maturation』 shows that it is not only the outflowing result. The realm mentioned extends to the Three Realms, and the category extends to two meanings. What is the maturation result? It is the commonality of hells, etc., and egg-born beings, etc.

云何等流。謂界地處種姓族類沙門梵志學無學等所有同分。有餘師說。先業所引生。是異熟同分。現在加行起。是等流同分。得及諸相類並通三。謂具剎那等流異熟。非得二定唯是等流。唯言為明非異熟等。所餘應說而不說者。命根無想如前說故。余義準前已可知故。謂說得等唯成就故有情數攝義可準知說諸有為有生等故。準知諸相通情非情。余隨所應義皆已顯。是故於此無勞重說。如是已辯不相應行。前言生相。生所生時。非離所餘。因緣和合。此中何法說為因緣且因六種。何等為六。頌曰。

能作及俱有　　同類與相應　遍行並異熟　　許因唯六種

論曰。本論許因唯有六種不增不減一能作因。二俱有因。三同類因。四相應因。五遍行因。六異熟因。能作因體通一切法。是故前說。俱有因體遍諸有為。故居第二。余同類等。于有為中如其所應各攝少分。隨言便穩次第而說。法生所賴故說為因。即親順益所生果義。如是六因非佛所說。如何本論自立此名。定無大師所不說義。阿毗達磨輒有所說。經中現無由隱沒故。自相可得決定應有。又諸經中所化力故。世尊方便作異門說對法諸師由見少相知其定有。分明結集。故有說言。此六因義說在增一增六經中時經久遠其文隱沒。尊者迦多衍尼子等。于諸法相無

間思求。冥感天仙現來授與。如天授與筏第遮經。其理必然。如四緣義。雖具列在此部經中。而餘部中有不誦者。由時淹久多隱沒故既見余經有少隱沒。故知此處亦非具在。又見經中處處散說。故六因義定應實有。謂如經說。眼色為緣生於眼識。又如經說。二因二緣能生正見。諸如是等即能作因。諸法於他有能作義。由生無障故立此因。如契經說有三道支正見隨轉。又如經說。三和合觸俱起受想思。諸如是等即俱有因。諸行俱時同作一事。由互隨轉故立此因。如說。如是補特伽羅成就善法及不善法。應知如是補特伽羅善法隱沒惡法出現。有隨俱行善根未斷。以未斷故從此善根。猶有可起余善根義。又說。苾芻若於彼彼多隨尋伺。即于彼彼心多趣入。無明為因起諸染著。明為因故離諸染著。諸如是等即同類因。過去現在同類諸法。由牽自果故立此因。如契經說。見為根信證智相應。又如經言。若有了別即有了知。在定了知乃為如實非不在定。諸如是等即相應因。心心所相應同作一事。由共取一境故立此因如契經言諸邪見者所有身業語業意業諸有愿求。皆如所見。所有諸行皆是彼類。如是諸法皆悉能招非欣愛樂不可意果。又經說。一切見趣生時。皆以有身見為其根本。若此見生不忍一切。此見能生貪慾瞋恚。諸如是等即遍

行因。過去現在見苦集所斷疑見無明及相應俱有。于同異類諸染污法。由能引起故立此因。一部為因生五部果故同類外立遍行因。如契經言。若所作業是善有漏。是修所成。于彼處生受諸異熟。又如經言。諸故思業作及增長定招異熟。諸如是等即異熟因。一切不善善有漏法。由招異類故立此因。如是六因佛處處說。諸憎背者迷故不見。諸有智人應勤覺了。又薄伽梵處處經中說有俱生前生因義。依此有彼。有此生故彼生。如次應知。有二因義。又薄伽梵于契經中分明顯說二種因義。謂契經言。諸有不敏處無明者。由無明故亦造福行。此經即顯有前生因。又契經說。眼色為緣。廣說乃至。意法為緣。生癡所生染濁作意。此中意者。癡即無明。希求即愛。愛表即業。此經則顯有俱生因。一心中說有展轉為因故。非謂此經據相續說。理不成故。同因所起。執不俱生。甚為迷謬。此廣抉擇如順正理及五事論。應如實知。已略舉因。今當廣辯。且初能作因相云何。頌曰。

除自余能作

論曰。此能作因略有二種。一有生力。二唯無障。諸法生時唯除自體。以一切法為能作因。由彼生時皆不為障。于中少分有能生力。且如有一。眼識生時。以所依眼為依止因。以所緣色為建立因。以眼識等如種子法為不斷因。以相應法為攝

【現代漢語翻譯】現代漢語譯本：行因（Hetu）：過去和現在所見的苦集（Dukkha-samudaya）所斷的疑（vicikiccha）、見（ditthi）、無明（avijja）以及相應的俱有法（sampayutta），因為它們能夠引起（結果），所以被立為因。一部（一類）作為因能產生五部（五類）果，因此在同類之外設立遍行因（sabbagocara-hetu）。如契經所說：『如果所作業是善的有漏法（sāsrava），是修所成的，那麼就在彼處（相應的處所）產生並承受各種異熟果（vipāka-phala）。』又如經所說：『諸有故意思所作的業，作了並且增長，必定招感異熟果。』這些就是異熟因（vipāka-hetu）。一切不善和善的有漏法，因為招感異類果，所以被立為此因。佛陀在各處都說了這六因（sad-hetu），那些憎恨背離的人因為迷惑所以看不見，有智慧的人應該勤奮覺察瞭解。而且，薄伽梵（Bhagavan，世尊）在各處經中都說了有俱生因（sahaja-hetu）和前生因（purejata-hetu）的意義，依據此有彼，有此生故彼生，應該依次瞭解這兩種因的意義。而且，薄伽梵在契經中分明地說出了兩種因的意義，即契經說：『諸有不敏銳、處於無明中的人，由於無明，也會造作福行。』此經就顯示有前生因。又契經說：『眼和色為緣，廣說乃至，意和法為緣，產生癡所生的染濁作意。』此中意指的是癡，即無明；希求指的是愛；愛表示的是業。此經則顯示有俱生因。因為在一心中說有展轉為因的緣故，所以不是說此經是根據相續來說的，因為道理不成立。同樣的原因所引起的，卻執著為不俱生，這是非常迷惑錯誤的。這些廣泛的抉擇，如《順正理論》和《五事論》中所說，應該如實地瞭解。已經簡略地舉出了因，現在應當廣泛地辨析。且最初的能作因（karana-hetu）的相是什麼？頌說：『除自余能作』論說：此能作因略有二種：一是有生力，二是唯無障礙。諸法生起時，唯獨排除自體，以一切法為能作因，因為它們生起時都不構成障礙。其中少部分有能生之力。且如有一個眼識生起時，以所依的眼為依止因（asraya-hetu），以所緣的色為建立因（alambana-hetu），以眼識等如種子法為不斷因（anantara-hetu），以相應的法為攝受因（sahakari-hetu）。

【English Translation】 English version: Hetu (Root Cause): Doubt (vicikiccha), views (ditthi), ignorance (avijja), and the corresponding co-existent dharmas (sampayutta) that are severed by the Path of Seeing (Darshana-marga) in the past and present suffering-aggregates (Dukkha-samudaya), are established as causes because they are capable of producing (results). One category (part) acting as a cause can produce five categories (parts) of effects; therefore, a pervasive cause (sabbagocara-hetu) is established outside the homogeneous category. As the sutra says: 'If the action performed is wholesome and defiled (sāsrava), and is cultivated, then one is born in that place (corresponding place) and experiences various ripened fruits (vipāka-phala).' Also, as the sutra says: 'All intentional actions that are performed and increased will definitely bring about ripened fruits.' These are the ripening causes (vipāka-hetu). All unwholesome and wholesome defiled dharmas are established as this cause because they bring about heterogeneous results. The Buddha spoke of these six causes (sad-hetu) in various places; those who hate and turn away do not see them because of delusion, and wise people should diligently perceive and understand them. Moreover, the Bhagavan (Bhagavan, the World Honored One) spoke of the meaning of co-existent causes (sahaja-hetu) and prior-born causes (purejata-hetu) in various sutras. Based on this, there is that; because this arises, that arises. The meaning of these two causes should be understood in sequence. Furthermore, the Bhagavan clearly stated the meaning of two kinds of causes in the sutras, namely, the sutra says: 'Those who are not sharp and are in ignorance will also perform meritorious actions because of ignorance.' This sutra shows that there are prior-born causes. Also, the sutra says: 'Eye and form are conditions, and so on, up to mind and dharma are conditions, giving rise to defiled intentions born of ignorance.' Here, 'mind' refers to ignorance; 'seeking' refers to craving; 'craving' represents karma. This sutra shows that there are co-existent causes. Because it is said in one mind that there is reciprocal causation, it is not said that this sutra is based on continuity, because the reasoning is not established. To insist that things arising from the same cause are not co-existent is very confusing and erroneous. These extensive determinations, as described in the Nyayanusara-sastra and the Pancavastuka, should be understood truthfully. Having briefly mentioned the causes, we should now extensively analyze them. What is the characteristic of the initial efficient cause (karana-hetu)? The verse says: 'Except for itself, all others can act as causes.' The treatise says: This efficient cause can be broadly divided into two types: one has the power to generate, and the other only lacks obstruction. When dharmas arise, only the self is excluded. All dharmas can be efficient causes because they do not constitute an obstacle when they arise. Among them, a small part has the power to generate. For example, when an eye-consciousness arises, the eye on which it depends is the support cause (asraya-hetu), the form that it cognizes is the object cause (alambana-hetu), the preceding eye-consciousness and so on, like seed dharmas, are the uninterrupted cause (anantara-hetu), and the corresponding dharmas are the associated cause (sahakari-hetu).

受因。以俱有法為助伴因。以耳根等為依住因。此等總說為能作因。于中一分名有力因。以有能生勝功能故。所餘諸分名無力因。以但不為障礙住故。因即能作。名能作因。此因有力。能作果故。雖余因性亦能作因。然能作因更無別稱。如色處等總即別名。或復此因能作二義。以無障故可名為因。可名非因。不生能故。又能作者。是余親因。此能助彼名能作因。或此令他能有所作。他即是果。能作之因。名能作因。何緣自體。非自能作因。以能作因於自體無故。謂無障義。是能作因。自於自體恒為障礙。又一切法不待自體。應有恒成損減等故。若有應與現事相違。一法生時余相違法。亦無障住故能為因。非彼與此。有時為因。有時非因。應合正理。故一切法皆能作因。諸法相望皆有障力。而不為障故能為因。若處有一余必無故。無色亦有。時依等定。故彼相望亦有障力。又諸法內。一法生時。如與欲法。余皆無障。由二緣故法不得生。一順因無。二違緣有。諸法生位。必待勝力各別因緣。及待所餘無障而住。增上緣法由能生因有能障因無諸法乃生故。唯由無障礙說一切法名為能作因。非有障力而不為障。與無障力不為障者。于無障時少有差別。俱有無障力同無勝用故。由斯理趣諸法不頓生非如作者皆成殺等業𨵗勝用緣

因等起故。即由此理過去諸法與餘二世為能作因。彼二世法還與過去為增上果。未來諸法與餘二世為能作因。彼二世法非俱后故。不與未來為增上果。果必由因取故。唯有二因。唯據無障故許通三。現在諸法與餘二世為能作因。彼二世中唯未來法為現在果。有為望有為。展轉是因果。有為望無為。此非因彼非果。無為望無為。展轉非因果。無為望有為。此是因彼非果。由斯故說果少因多。以能作因通一切法。其增上果唯有為故。

說一切有部顯宗論卷第八大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第九

尊者眾賢造

三藏法師玄奘奉　詔譯辯差別品第三之五

已辯能作因相。俱有因相云何。頌曰。

俱有一果法　　如大相所相　心心隨轉等

論曰。若有為法同得一果。可得說此為俱有因。由助彼力得一果故。其相云何。如四大種。更互相望為俱有因。雖有體增體不增者。而皆三一更互為因。自體不應待自體故。亦不應待同類體故。一一大種唯待餘三。要四大種異類和集。方有功能生造色故。如是諸相與所相法。心與心隨轉。亦皆互為因等言為明諸心隨轉及諸能相亦互為因。是則俱有因。由得一果遍攝有為法。如其所應。然本論

【現代漢語翻譯】現代漢語譯本因為因緣和合的緣故（因等起故），基於這個道理，過去的諸法對於其餘兩個時世（現在和未來）來說是能作因（hetu）。而這兩個時世的法對於過去來說是增上果（adhipati-phala）。未來的諸法對於其餘兩個時世來說是能作因。但因為這兩個時世的法不是同時在未來之後，所以不成為未來的增上果。果的產生必定要依賴於因，所以只有兩種因（能作因和增上果）。之所以說通三世，只是因為沒有障礙的緣故。現在的諸法對於其餘兩個時世來說是能作因。在這兩個時世中，只有未來的法是現在的果。有為法（saṃskṛta-dharma）相對於有為法，是輾轉相生的因果關係。有為法相對於無為法（asaṃskṛta-dharma），有為法不是無為法的因，無為法也不是有為法的果。無為法相對於無為法，是輾轉而非因果關係。無為法相對於有為法，無為法是有為法的因，但有為法不是無為法的果。因此說果少因多，因為能作因通於一切法，而增上果只有有為法。

《說一切有部顯宗論》第八卷《大正藏》第29冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》第九卷

尊者眾賢造三藏法師玄奘奉詔譯《辯差別品》第三之五

已經辨析了能作因的相狀，那麼俱有因（sahabhū-hetu）的相狀是什麼呢？頌文說：

俱有一果法，如大相所相，心心隨轉等。

論述：如果有為法共同得到一個果，就可以說這是俱有因。因為幫助了彼此的力量而得到一個果的緣故。它的相狀是什麼呢？比如四大種（mahābhūta），互相之間可以看作是俱有因。雖然有體性增長和體性不增長的情況，但都是三者為一者的因，反過來也是一樣。自體不應該依賴於自體，也不應該依賴於同類的體性。每一個大種都只依賴於其餘三種。必須四大種不同種類和合，才能有功能產生造色（rūpa）。像這樣，諸相（lakṣaṇa）與所相法，心（citta）與心隨轉（caitta），也都是互相為因。『等』字是爲了說明諸心隨轉以及諸能相也互相為因。這樣看來，俱有因由於得到一個果，而普遍地涵蓋了有為法，正如它所應涵蓋的那樣。然而本論（指《阿毗達磨藏顯宗論》）。

【English Translation】 English version Because of arising from conditions (hetu), based on this principle, past dharmas are the efficient cause (hetu) for the other two times (present and future). And the dharmas of these two times are the dominant result (adhipati-phala) for the past. Future dharmas are the efficient cause for the other two times. But because the dharmas of these two times are not simultaneously after the future, they do not become the dominant result for the future. The production of a result must rely on a cause, so there are only two kinds of causes (efficient cause and dominant result). The reason for saying that it encompasses the three times is only because there is no obstruction. Present dharmas are the efficient cause for the other two times. Among these two times, only future dharmas are the result of the present. Conditioned dharmas (saṃskṛta-dharma) in relation to conditioned dharmas are mutually arising cause and effect. Conditioned dharmas in relation to unconditioned dharmas (asaṃskṛta-dharma), conditioned dharmas are not the cause of unconditioned dharmas, and unconditioned dharmas are not the result of conditioned dharmas. Unconditioned dharmas in relation to unconditioned dharmas are mutually not cause and effect. Unconditioned dharmas in relation to conditioned dharmas, unconditioned dharmas are the cause of conditioned dharmas, but conditioned dharmas are not the result of unconditioned dharmas. Therefore, it is said that there are fewer results than causes, because the efficient cause pervades all dharmas, while the dominant result only exists in conditioned dharmas.

Treatise on the Manifestation of the Doctrine of the Sarvāstivāda School, Volume 8 Taishō Tripiṭaka, Volume 29, No. 1563, Abhidharmakośa-bhāṣya-prabhāvatī

Treatise on the Manifestation of the Doctrine of the Sarvāstivāda School, Volume 9

Composed by Venerable Vasubandhu Translated by Tripiṭaka Master Xuanzang under Imperial Edict, Chapter 3, Section 5: Analysis of Distinctions

Having already analyzed the characteristics of the efficient cause, what are the characteristics of the coexistent cause (sahabhū-hetu)? The verse says:

Coexistent dharmas with one result, like the great elements and their characteristics, mental events and their concomitants, and so on.

Commentary: If conditioned dharmas jointly obtain one result, it can be said that this is a coexistent cause. Because they assist each other's strength to obtain one result. What are its characteristics? For example, the four great elements (mahābhūta) can be regarded as coexistent causes in relation to each other. Although there are cases of increasing in substance and not increasing in substance, they are all three as the cause of one, and vice versa. The self should not depend on the self, nor should it depend on the same kind of substance. Each great element only depends on the other three. The four great elements must combine in different kinds to have the function of producing form (rūpa). In this way, characteristics (lakṣaṇa) and the dharmas characterized, mind (citta) and mental concomitants (caitta), are also mutually causes. The word 'and so on' is to explain that mental concomitants and the characteristics are also mutually causes. In this view, the coexistent cause, by obtaining one result, universally encompasses conditioned dharmas, just as it should encompass. However, this treatise (referring to the Abhidharmakośa-bhāṣya-prabhāvatī).

中。曾不見說心隨轉色與心為因。應辯此中造論者意。今我所見彼論意者。若法與心決定俱起。遍一切心。依心而轉。即說彼法與所依心展轉相望為俱有因。諸心所法非定俱起。或少或多現可得故。身業語業非遍諸心。不定心俱全無有故。生等諸相皆依心轉。非互相依。法為上首。生住異滅互相資故。由斯不說彼互為因。又於此中為欲顯示但說異類為俱有因。同類互為因不說而成義。又為顯示有身語業唯依於心不依于表。故不說彼與心為因。又彼大德意趣難了。諸有智者應更尋思。然於此中有作是計。唯心與色為俱有因。非色與心依心轉故。如王臣理勝不因劣。此喻不然。亦相資故心隨轉法。其體云何頌曰。

心所二律儀　　彼及心諸相　是心隨轉法

論曰。一切心所靜慮無漏二種律儀。彼法及心之生等相。如是皆謂心隨轉法。何緣心隨相非心隨轉法。以隨相於心非俱有因故。何緣心隨相非心俱有因。不由彼力心得生故。彼於一法有功能故。又與心王非一果故。聚中多分非彼果故。若爾云何心能與彼為俱有因。由隨心王生等諸位彼得轉故。豈不應如大種生等。心亦用彼為俱有因。謂如造色非生等果。生等非不與諸大種為俱有因。此亦應爾。如是所例其理不齊。展轉果一果多。非彼果故。非諸造色。是諸大

【現代漢語翻譯】現代漢語譯本：而且，難道你沒聽說過『心隨轉色與心為因』的說法嗎？應該辨析這裡造論者的意圖。現在我所見到的那個論著的意圖是，如果一個法與心決定同時生起，遍及一切心，依心而運轉，就說那個法與它所依賴的心相互之間是俱有因。諸心所法不是一定同時生起，或者少或者多，現在可以得到證明。身業語業不是遍及所有心，因為不是所有心都有它們。生等諸相都依心而運轉，不是互相依賴。法為首要，因為生、住、異、滅互相資助。因此不說它們互為因。而且，在這裡是爲了顯示只說異類為俱有因，同類互為因不說也成立。又爲了顯示有身語業只依賴於心，不依賴於表色，所以不說它們與心為因。而且那些大德的意趣難以理解，有智慧的人應該更深入地思考。然而，在這裡有人這樣認為，只有心與色是俱有因，不是色與心，因為色依心運轉。就像國王和臣子的關係，勝利者不依賴於弱者。這個比喻不對，因為它們也互相資助。心隨轉法，它的體性是什麼呢？頌說：『心所二律儀（samvara，戒律）彼及心諸相是心隨轉法』論曰：一切心所、靜慮（dhyāna，禪定）、無漏二種律儀（samvara，戒律），這些法以及心的生等諸相，這些都叫做心隨轉法。為什麼心隨相不是心隨轉法呢？因為隨相對於心不是俱有因的緣故。為什麼心隨相不是心的俱有因呢？因為心不是由它們的力量而生起的緣故。它們對於一個法有功能，而且與心王（citta，主要的心）不是同一個果的緣故。在聚合中，大部分不是它們的果的緣故。如果這樣，心如何能與它們互為俱有因呢？因為隨著心王生等諸位，它們才能運轉的緣故。難道不應該像大種（mahābhūta，四大元素）的生等一樣，心也用它們作為俱有因嗎？就像造色（rūpa，物質）不是生等的果，生等不是不與諸大種（mahābhūta，四大元素）作為俱有因。這裡也應該這樣。像這樣所舉的例子，道理不齊等，因為展轉果是一個果或者多個果，不是它們的果的緣故。不是所有的造色（rūpa，物質）都是諸大

【English Translation】 English version: Moreover, haven't you heard the saying 'The mind transforms along with form, and the mind is the cause'? One should analyze the intention of the author of the treatise here. Now, what I see as the intention of that treatise is that if a dharma arises definitively simultaneously with the mind, pervades all minds, and operates depending on the mind, then that dharma and the mind it depends on are said to be mutually co-existent causes. Mental factors do not necessarily arise simultaneously; sometimes few, sometimes many, as can be observed. Bodily and verbal actions do not pervade all minds, because not all minds have them. The characteristics of arising, etc., all operate depending on the mind, not mutually dependent. Dharma is primary because arising, abiding, changing, and ceasing mutually support each other. Therefore, it is not said that they are mutual causes. Furthermore, here it is to show that only dissimilar types are said to be co-existent causes; it is understood that similar types are mutual causes even if not explicitly stated. Also, to show that bodily and verbal actions depend only on the mind and not on form, it is not said that they are causes of the mind. Moreover, the intentions of those great virtuous ones are difficult to understand; wise people should contemplate further. However, here some people think that only the mind and form are co-existent causes, not form and mind, because form operates depending on the mind. Like the relationship between a king and his ministers, the victor does not depend on the inferior. This analogy is not correct because they also mutually support each other. What is the nature of the dharmas that transform along with the mind? The verse says: 'Mental factors, the two kinds of discipline (samvara), they and the characteristics of the mind, these are the dharmas that transform along with the mind.' The treatise says: All mental factors, meditative concentration (dhyāna), the two kinds of undefiled discipline (samvara), these dharmas, and the characteristics of the mind such as arising, etc., are all called dharmas that transform along with the mind. Why are the characteristics of the mind not dharmas that transform along with the mind? Because the characteristics are not co-existent causes for the mind. Why are the characteristics of the mind not co-existent causes of the mind? Because the mind does not arise by their power. They have a function for one dharma, and they are not the same result as the mind-king (citta, the primary mind). In the aggregate, most are not their results. If so, how can the mind be a co-existent cause for them? Because they can operate along with the positions of the mind-king such as arising, etc. Shouldn't the mind also use the great elements (mahābhūta) as co-existent causes, just like the arising, etc., of the great elements? Just as form (rūpa) is not the result of arising, etc., and arising, etc., are not not co-existent causes with the great elements (mahābhūta). It should be the same here. The examples given in this way are not equal in reasoning because the results in turn are one result or multiple results, not their results. Not all forms (rūpa) are the great

種。展轉果中。一果所攝。何容造色。非諸大種生等果故。例此為失。又如前說。前說者何。不由彼力心得生故。然諸大種與生等相。展轉力生。故無此失。何緣此法名心隨轉。頌曰。

由時果善等

論曰。略說由時果等善等。十種緣故名心隨轉且由時者。謂此與心一生住滅及墮一世。由果等者。謂此與心一果等流及一異熟。由善等者。謂此與心同善不善無記性故。豈不但言一生住滅。即知亦是墮一世中。雖亦即知墮於一世。而猶未了。此法與心過去未來亦不相離。或為顯示諸不生法。故復說言及墮一世。若爾但應言墮一世。不爾應不令知定墮一世。豈不等流異熟亦是一果攝。如何一果外說等流異熟耶。實爾。此中言一果者。但攝士用及離系果。豈不此言通故亦攝等流異熟。雖言亦攝非此所明。然士用果總有四種。一俱生。二無間。三隔越。四不生。此顯與因非俱有果。為遮唯執與因俱生。和合聚中有士用果。此和合聚互為果故。自非自體士用果故。即顯非彼俱起和合。士用果中有一果義。是故別舉等流異熟。應知此中時一果一。顯俱顯共其義有殊。此中心王極少。猶與五十八法為俱有因。謂十大地法彼四十本相心八本隨相名五十八法。五十八中除心四隨相。餘五十四為心俱有因。有餘師說。五十八內能為

心因。唯十四法。謂十大地法並心四本相。非諸心所生等相力。能為心因如心隨相。若爾便違品類足論。如彼論言。或有苦諦。以有身見為因。非與有身見為因。除未來有身見及彼相應法生老住無常。諸餘染污苦諦。或有苦諦。以有身見為因。亦與有身見為因。即所除法。彼作是言。我等不誦及彼相應法。應隨義理簡擇論文。方可誦持故。異此便壞俱有因相。或應許隨相。亦心俱有因。復有說言。一切同聚皆互相望為俱有因。于同聚中隨𨵗一種。所餘諸法皆不生故。此諸說中初說為善。本相與法其力等故。又此俱起和合聚中。有是能轉而非隨轉。謂即心王有唯隨轉。謂色及心不相應行。有是能轉。亦是隨轉。謂心所法隨心轉故。能轉心不相應行故。有二俱非謂除前相。已辯俱有因相。同類因相云何。頌曰。

同類因相似　　自部地前生　道展轉九地　　唯等勝為果　加行生亦然　　聞思所成等

論曰。能養能生。或遠或近。諸等流果。名同類因。應知此因唯相似法。于相似法非於異類。如善五蘊與善五蘊展轉相望為同類因。染污無記應知亦爾。有餘師說。凈無記蘊五是色果。四非色因。性下劣故。有餘師說。五是四果。色非四因。勢力劣故。有餘師說。色與四蘊相望展轉皆不為因。劣異類故。若就位說

【現代漢語翻譯】現代漢語譯本：『心因』（Hetu of Mind）。只有十四法，即十大地法（Ten fundamental mental factors）以及心的四個本相（Four intrinsic characteristics of mind）。並非諸心所（mental factors）的生等相力，能作為『心因』，如心隨相（mind follows characteristics）。如果這樣，就違背了《品類足論》（Prakaranapada）。如該論所說：『或者有苦諦（Dukkha Satya），以有身見（Satkayadristi，薩迦耶見，認為五蘊和合的身體是「我」的邪見）為因，而非與有身見為因，除了未來有身見及彼相應法（associated mental factors）的生、老、住、無常。諸餘染污的苦諦。或者有苦諦，以有身見為因，也與有身見為因，即所排除的法。』他們這樣說：『我們不誦讀及彼相應法。』應當根據義理簡擇論文，才可以誦持。否則，就破壞了俱有因相（Sahabhu-hetu，共同存在的因）。或者應該允許隨相，也是心的俱有因。又有說法認為，一切同聚（same category）都互相視為俱有因。在同聚中，只要有一種法生起，其餘諸法都不會生起。這些說法中，最初的說法是好的，因為本相與法的力量相等。此外，在這種俱起和合的聚集中，有些是能轉（cause to transform），而非隨轉（follow transformation），即心王（citta-raja，心識的主要部分）；有些是唯隨轉，即色（rupa，物質）及心不相應行（citta-viprayukta-samskara，既非心也非色的行法）。有些是能轉，也是隨轉，即心所法（caitasika，伴隨心識生起的心理現象），隨心轉故，能轉心不相應行故。有些是二者都不是，即除前述的相。已經辨析了俱有因相，同類因相（Sabhaga-hetu，同類因）是什麼呢？頌曰：『同類因相似，自部地前生，道展轉九地，唯等勝為果，加行生亦然，聞思所成等。』論曰：能養能生，或遠或近，諸等流果（nisyanda-phala，等流果），名同類因。應當知道此因唯相似法，于相似法，而非於異類。如善五蘊（kusala skandha）與善五蘊展轉相望為同類因。染污（klista）無記（avyakrta）應知也是如此。有餘師說，凈無記蘊五是色果，四非色因，性下劣故。有餘師說，五是四果，色非四因，勢力劣故。有餘師說，色與四蘊相望展轉皆不為因，劣異類故。若就位說。

【English Translation】 English version: 'Hetu of Mind'. Only fourteen dharmas, namely the Ten Great Earth Dharmas (Ten fundamental mental factors) and the four intrinsic characteristics of mind. Not the characteristics of arising, etc., of the mental factors, can serve as the 'Hetu of Mind', such as mind following characteristics. If so, it would contradict the Prakaranapada. As that treatise says: 'Or there is Dukkha Satya (Truth of Suffering), with Satkayadristi (薩迦耶見, the false view that the aggregate of the five skandhas is 'I') as the cause, but not with Satkayadristi as the cause, except for the arising, aging, abiding, and impermanence of future Satkayadristi and its associated mental factors. All other defiled Dukkha Satyas. Or there is Dukkha Satya, with Satkayadristi as the cause, and also with Satkayadristi as the cause, which is the excluded dharma.' They say: 'We do not recite and its associated mental factors.' One should select and uphold the text according to its meaning. Otherwise, it would destroy the characteristic of Sahabhu-hetu (俱有因相, co-existent cause). Or it should be allowed that following characteristics is also a co-existent cause of the mind. Some say that all same categories are regarded as co-existent causes to each other. In the same category, as long as one dharma arises, the remaining dharmas will not arise. Among these statements, the first statement is good, because the power of the intrinsic characteristics and the dharma are equal. Furthermore, in this co-arising and combined aggregate, some are 'cause to transform' and not 'follow transformation', namely the citta-raja (心王, the main part of consciousness); some are only 'follow transformation', namely rupa (色, matter) and citta-viprayukta-samskara (心不相應行, neither mental nor material formations). Some are 'cause to transform' and also 'follow transformation', namely caitasika (心所法, mental phenomena arising with consciousness), because they follow the mind and can transform the citta-viprayukta-samskara. Some are neither, namely those excluding the aforementioned characteristics. The characteristic of Sahabhu-hetu has been analyzed. What is Sabhaga-hetu (同類因相, homogeneous cause)? The verse says: 'Homogeneous cause is similar, arising from the previous stage of its own category, the path transforms through nine grounds, with only equal or superior as the result, the arising from effort is also like this, such as those attained through hearing and thinking.' The treatise says: That which nourishes and produces, whether far or near, all nisyanda-phala (等流果, results of outflow), is called Sabhaga-hetu. It should be known that this cause is only similar dharmas, to similar dharmas, and not to dissimilar categories. For example, kusala skandha (善五蘊, wholesome five aggregates) and kusala skandha mutually regard each other as Sabhaga-hetu. Klista (染污, defiled) and avyakrta (無記, neutral) should also be known to be like this. Some teachers say that the five pure neutral aggregates are the result of rupa, and the four are not the cause of rupa, because their nature is inferior. Some teachers say that the five are the result of the four, and rupa is not the cause of the four, because its power is inferior. Some teachers say that rupa and the four aggregates do not regard each other as causes, because they are inferior and dissimilar. If speaking in terms of position.

。有餘師言。羯賴藍位能與十位為同類因。頞部曇等九位一一皆除前位與余為因后。位望前但有緣義。若爾最初羯賴藍色應無有因。初后老色應無有果。故理不然。復有師言。前生十位一一皆與後生十位。各自類色為同類因。由此方隅一切外分。各然自類如應當說。為諸相似。于相似法皆可得說為同類因。不爾云何自部自地。唯與自部自地為因。是故說言自部自地。部謂五部。謂見苦所斷乃至修所斷。地謂九地。謂欲界為一靜慮無色八。此中欲界見苦所斷。還與欲界見苦所斷為同類因。如是乃至欲界修所斷。還與欲界修所斷為因。如說。欲界五部所斷。靜慮無色各四地中。隨其所應皆如是說。此為一切。不爾前生謂唯前生。與后相似生未生法為同類因。是謂圓滿同類因相。唯說前生與後生果為同類因。于義便𨵗。不說與未生為同類因。故唯說過去與未來現在為同類因等。于義亦𨵗。不說過去有因果故。何故未來無同類因。彼無前後次第義故。豈不諸法于正生時。已能蠲除一切障礙。望未生者得說為前。又異熟因。于未來世亦應非有由異熟果。望異熟因無俱前故。要依前後立同類因。非正生時。已越后位。未有作用。如余未來。過去唯前未來唯后。現通前後。約世定故。過去諸法雖皆是前。而取果時已定前後。非未來法

【現代漢語翻譯】現代漢語譯本：有學識的老師說，Kalala（羯賴藍，受精卵最初的凝結狀態）階段能夠與十個階段作為同類因。 Arbuda（頞部曇，受精卵形成的第二個階段）等九個階段，每一個都去除前一個階段，與剩餘的階段作為后位的因。后一個階段相對於前一個階段，只有緣起的作用。如果這樣，最初的Kalala階段應該沒有因，最初和最後的衰老之色應該沒有果。所以這個道理是不成立的。還有老師說，前生的十個階段，每一個都與後生的十個階段，各自的同類色作為同類因。由此，四面八方一切外在的部分，各自按照類別自然地成為同類因，應該這樣說。對於相似的事物，在相似的法中都可以說是同類因。否則，為什麼只有自部自地，才與自部自地作為因呢？所以說自部自地。部指的是五部，即見苦所斷、見集所斷、見滅所斷、見道所斷和修所斷。地指的是九地，即欲界為一，靜慮和無色界為八。其中，欲界見苦所斷，還與欲界見苦所斷作為同類因。像這樣，乃至欲界修所斷，還與欲界修所斷作為因。像所說的，欲界的五部所斷，靜慮和無色界的各個四地中，都應該按照相應的情況這樣說。這是指一切。否則，前生就僅僅指前生，與後生的相似的已生和未生的法作為同類因。這就是圓滿的同類因的相。只說前生與後生的果作為同類因，在意義上就簡略了。不說與未生作為同類因，所以只說過去與未來現在作為同類因等等，在意義上也簡略了。為什麼未來沒有同類因呢？因為它沒有前後次第的意義。難道不是諸法在正要產生的時候，就已經能夠消除一切障礙了嗎？對於未生的法，可以被說成是前。而且，異熟因（Vipāka-hetu），在未來世也應該不存在，因為異熟果（Vipāka-phala）相對於異熟因沒有同時在前的情況。要依靠前後才能建立同類因，不是正要產生的時候，就已經超越了后位，還沒有作用，像其餘的未來一樣。過去只有前，未來只有后，現在貫通前後，是按照時間來確定的。過去的諸法雖然都是前，但是在取果的時候已經確定了前後，不是未來的法。

【English Translation】 English version: Some teachers say that the Kalala (羯賴藍, the initial coagulation state of a fertilized egg) stage can be the homogeneous cause for the ten stages. The nine stages, such as Arbuda (頞部曇, the second stage of a fertilized egg), each remove the preceding stage and act as the cause for the subsequent stage. The subsequent stage has only the function of condition in relation to the preceding stage. If this is the case, the initial Kalala stage should have no cause, and the initial and final aging form should have no effect. Therefore, this reasoning is not valid. Other teachers say that each of the ten stages of the previous life acts as a homogeneous cause for the corresponding homogeneous form of the ten stages of the subsequent life. Therefore, all external parts in all directions naturally become homogeneous causes according to their categories, as should be said. For similar things, it can be said that similar dharmas are homogeneous causes. Otherwise, why is it that only one's own category and ground act as the cause for one's own category and ground? Therefore, it is said that one's own category and ground. 'Category' refers to the five categories, namely, what is abandoned by seeing suffering, what is abandoned by seeing origination, what is abandoned by seeing cessation, what is abandoned by seeing the path, and what is abandoned by cultivation. 'Ground' refers to the nine grounds, namely, the desire realm as one, and the meditative and formless realms as eight. Among them, what is abandoned by seeing suffering in the desire realm still acts as a homogeneous cause for what is abandoned by seeing suffering in the desire realm. Likewise, even what is abandoned by cultivation in the desire realm still acts as a cause for what is abandoned by cultivation in the desire realm. As it is said, what is abandoned by the five categories of the desire realm, and the respective four grounds of the meditative and formless realms, should all be said in this way according to the corresponding situation. This refers to everything. Otherwise, 'previous life' would only refer to the previous life, and the similar born and unborn dharmas of the subsequent life would be homogeneous causes. This is the complete characteristic of the homogeneous cause. Only saying that the previous life and the effect of the subsequent life are homogeneous causes simplifies the meaning. Not saying that it is a homogeneous cause with the unborn, therefore, only saying that the past and the future present are homogeneous causes, etc., also simplifies the meaning. Why does the future have no homogeneous cause? Because it has no meaning of sequential order. Isn't it that when dharmas are about to arise, they are already able to eliminate all obstacles? For the unborn dharma, it can be said to be the 'previous'. Moreover, the Vipāka-hetu (異熟因, resultant cause) should also not exist in the future world, because the Vipāka-phala (異熟果, resultant effect) has no simultaneous precedence in relation to the Vipāka-hetu. It is necessary to rely on precedence and subsequence to establish the homogeneous cause, not that when it is about to arise, it has already surpassed the subsequent position, and there is no function, like the rest of the future. The past only has precedence, the future only has subsequence, and the present connects precedence and subsequence, which is determined according to time. Although all past dharmas are precedent, the precedence and subsequence have been determined when taking the effect, not the future dharma.

于正生時。作用別余可立前後。要至現在已生位中。方簡未來令成后位。以自作用取彼為果。若爾異熟因亦勿未來有此彼非類。所以者何。此同類因與等流果善等無別。若無先後應互為因既互為因。應互為果。互為因果。與理相違。既無理能遮互為果。則應許有果在因先。亦有二心互為因義。是則違害發智等文。彼異熟因與果相別。雖離前後而無上過。故同類因。就位建立。未來非有。若異熟因。就相建立。未來非無。言同類因唯自地者。定依何說。定依有漏。若無漏道展轉相望。一一皆與九地為因。謂四靜慮及三無色。未至中問。是名九地。余無等引非猛利故。皆不能發無漏聖道。無漏九地互為因者。非系地故。各別地愛不執聖道。為己有故。種類同故。地雖有別亦互為因。然非一切。何者唯與等勝為因。加行生故。初定聖道有依初定。乃至有依無所有處。二定等道應知亦爾。于依自上有。于依下地無。謂依初定。初定聖道。與依九定九地聖道為同類因。即此唯用。依初定道為同類因。不用依上聖道為因。以性劣故。依第二定。初定聖道。除依初定。與依余定九地聖道為同類因。即此唯用。依初二定九地聖道為同類因。非依上地。依第三定初定聖道。除依初二。與依余定九地聖道為同類因。即此唯用。依初二三九地

【現代漢語翻譯】現代漢語譯本當（果報）正要產生的時候，作用在於區分其他可以安立在它之前和之後的事物。一定要到現在的已生位中，才能區分未來，使之成為后位。憑藉自身的作用，把彼（未來）取為（現在的）果。如果這樣，那麼異熟因也不應該在未來，因為此（異熟因）與彼（果）並非同類。為什麼呢？因為這種同類因與等流果在善等方面沒有區別。如果沒有先後順序，就應該互相為因，既然互相為因，就應該互相為果。互相為因果，與道理相違背。既然沒有道理能夠阻止互相為果，那麼就應該允許有果在因之前的情況，也有兩個心互相為因的說法。這樣就違背了《發智論》等經文。彼（異熟因）與果在體相上有所區別，即使沒有先後順序也沒有上述過失。所以，同類因就安立在（同一）位上，未來（的同類因）是不存在的。如果異熟因就體相而安立，未來（的異熟因）並非不存在。說『同類因只在自地』，是依據什麼而說的呢？是確定依據有漏（而說）。如果無漏道輾轉相望，每一個都與九地為因。所謂的四靜慮（初禪、二禪、三禪、四禪）以及三無色（空無邊處定、識無邊處定、無所有處定），未至定和中間定，這叫做九地。其餘沒有等引（的狀態），因為不夠強烈，都不能引發無漏聖道。無漏的九地互相為因，因為不屬於繫縛之地。各個地的愛不執著聖道為自己所有。因為種類相同，地雖然有區別，也互相為因。然而並非一切都是如此。哪些（地）只與相等或更勝的（地）為因呢？因為加行所生。初禪的聖道有依靠初禪的，乃至有依靠無所有處的。二禪等的道，應該知道也是這樣。在依靠自身之上（的禪定）有（作為因），在依靠下地（的禪定）沒有（作為因）。譬如，依靠初禪的初禪聖道，與依靠九定九地（初禪、二禪、三禪、四禪、空無邊處定、識無邊處定、無所有處定、未至定、中間定）的聖道作為同類因。即此（初禪聖道）只用依靠初禪的道作為同類因，不用依靠上面的聖道作為因，因為性質低劣的緣故。依靠第二禪的初禪聖道，除了依靠初禪的，與依靠其餘定九地的聖道作為同類因。即此（初禪聖道）只用依靠初禪和二禪的九地聖道作為同類因，不依靠上面的地。依靠第三禪的初禪聖道，除了依靠初禪和二禪的，與依靠其餘定九地的聖道作為同類因。即此（初禪聖道）只用依靠初禪、二禪、三禪的九地

【English Translation】 English version When (the retribution) is about to arise, its function is to distinguish other things that can be established before and after it. It is necessary to be in the present arisen state in order to distinguish the future and make it the subsequent state. Relying on its own function, it takes that (future) as the result (of the present). If so, then the Vipaka-hetu (異熟因, cause of different maturation) should also not be in the future, because this (Vipaka-hetu) and that (result) are not of the same kind. Why? Because this homogeneous cause and the Nisanda-phala (等流果, outflowing result) are no different in terms of goodness, etc. If there is no sequence, they should be mutually causal; since they are mutually causal, they should be mutually resultant. Being mutually cause and result contradicts reason. Since there is no reason to prevent mutual result, then it should be allowed that there is a result before the cause, and there is also the saying that two minds are mutually causal. This contradicts texts such as the Jnanaprasthana (發智論). That (Vipaka-hetu) and the result are different in nature, so even if there is no sequence, there is no fault as mentioned above. Therefore, the homogeneous cause is established in (the same) state, and the future (homogeneous cause) does not exist. If the Vipaka-hetu is established in terms of nature, the future (Vipaka-hetu) is not non-existent. What is the basis for saying 'the homogeneous cause is only in its own realm'? It is definitely based on the contaminated (with outflows). If the uncontaminated paths are viewed in a reciprocal manner, each one is the cause for the nine realms. The so-called four Dhyanas (靜慮, meditative absorptions) (first Dhyana, second Dhyana, third Dhyana, fourth Dhyana) and the three Arūpas (無色, formless realms) (Ākāśānantyāyatana (空無邊處定, sphere of infinite space), Vijñānānantyāyatana (識無邊處定, sphere of infinite consciousness), Ākiñcanyāyatana (無所有處定, sphere of nothingness)), Anāgamya (未至定, access concentration) and Madhyadhyana (中間定, intermediate dhyana), these are called the nine realms. The rest without Samadhi (等引, meditative stabilization), because they are not strong enough, cannot generate the Anāsrava-marga (無漏聖道, uncontaminated noble path). The uncontaminated nine realms are mutually causal because they do not belong to the bound realms. The attachment of each realm does not cling to the noble path as its own. Because the types are the same, although the realms are different, they are also mutually causal. However, not everything is like this. Which (realms) are only causal to equal or superior (realms)? Because they are produced by exertion. The noble path of the first Dhyana has reliance on the first Dhyana, and even reliance on the Ākiñcanyāyatana. The paths of the second Dhyana, etc., should be understood in the same way. There is (being a cause) in relying on oneself above (the dhyana), and there is no (being a cause) in relying on the lower realm (dhyana). For example, the noble path of the first Dhyana relying on the first Dhyana, together with the noble paths of the nine Dhyana-bhumis (九地, nine realms) (first Dhyana, second Dhyana, third Dhyana, fourth Dhyana, Ākāśānantyāyatana, Vijñānānantyāyatana, Ākiñcanyāyatana, Anāgamya, Madhyadhyana) are homogeneous causes. That is, this (noble path of the first Dhyana) only uses the path relying on the first Dhyana as a homogeneous cause, and does not use the noble paths relying on the above as causes, because of the inferior nature. The noble path of the first Dhyana relying on the second Dhyana, except for relying on the first Dhyana, together with the noble paths of the remaining Dhyana-bhumis are homogeneous causes. That is, this (noble path of the first Dhyana) only uses the noble paths of the nine Dhyana-bhumis relying on the first and second Dhyanas as homogeneous causes, and does not rely on the above realms. The noble path of the first Dhyana relying on the third Dhyana, except for relying on the first and second Dhyanas, together with the noble paths of the remaining Dhyana-bhumis are homogeneous causes. That is, this (noble path of the first Dhyana) only uses the nine Dhyana-bhumis relying on the first, second, and third Dhyanas

聖道為同類因。非依上地。乃至若依無所有處。初定聖道唯與依此無所有處九地聖道為同類因。即此通用。依九地定九地聖道為同類因。如依九定初定聖道。余定聖道依於九地。隨其所應當廣思擇。又一地攝諸無漏道。亦非一切。為一切因。為等勝因非劣因故。且如已生苦法智忍。還與未來苦。法智忍為同類因。是名為等。又即此忍。復能與后從苦法智至無生智為同類因。是名為勝。如是廣說。乃至已生諸無生智。唯與等類為同類因。更無勝故。又諸已生見道修道及無學道。隨其次第與三二一為同類因。展轉為因。亦不違理。而非勝道。與劣為因前生鈍根。種姓修道。與自相續。未來決定。不生利根。種姓見道。為同類因。何理為礙。一切有情各別相續。法爾安立六種種姓。無學望前。應知亦爾。然有差別。謂有前生無學聖道。于自相續後生修道為同類因。無學退已於修道中。可有轉生利根義故。然不違害根蘊所說。依同品根密意說故。又依現起有用根說。如說。現起世第一法。若爾一切有情相續。法爾安立三乘菩提。亦應劣為勝乘因性。無斯過去。性極遠故。劣乘不可轉成勝故隨信隨法二行聖道。性相鄰故。所依一故。設見道中有出觀者。亦可轉故。三乘聖道無如是事。由此故言。諸鈍根道與鈍及利為同類因。若利

【現代漢語翻譯】現代漢語譯本聖道（arya-marga）的同類因是同類。並非依賴上地（higher planes of existence），乃至如果依賴無所有處定（akincanyayatana），初禪聖道僅僅與依賴此無所有處的九地（nine planes of existence）聖道作為同類因。即此為通用。依賴九地定（nine samapattis），九地聖道作為同類因。例如依賴九定（nine samapattis）的初禪聖道。其餘禪定聖道依賴於九地（nine planes of existence）。根據其應當的情況廣泛地思考選擇。又，一地（one plane of existence）所攝的諸無漏道（anasrava-marga），也並非一切都作為一切的因。作為等因（equal cause）和勝因（superior cause），而非劣因（inferior cause）。例如，已生的苦法智忍（ksanti-jnana-ksanti of the Dharma of Suffering）仍然與未來的苦法智忍（ksanti-jnana-ksanti of the Dharma of Suffering）作為同類因。這被稱為『等』。又，即此忍（ksanti）又能與後來的從苦法智（ksanti-jnana of Suffering）到無生智（anuppada-jnana）作為同類因。這被稱為『勝』。像這樣廣泛地說，乃至已生的諸無生智（anuppada-jnana），僅僅與同等類別作為同類因，不再有更勝的了。又，諸已生的見道（darshana-marga）、修道（bhavana-marga）以及無學道（asaiksha-marga），按照其次第，與三、二、一（指道）作為同類因。輾轉作為因，也不違背道理。然而，並非勝道（superior path）與劣道（inferior path）作為因，前生鈍根（dull faculties）的種姓（gotra）修道（bhavana-marga），與自身相續（samtana），未來決定不生利根（sharp faculties）的種姓（gotra）見道（darshana-marga）作為同類因，有什麼道理阻礙呢？一切有情（sentient beings）各自的相續（samtana），自然安立六種種姓（six kinds of gotra）。無學（arhat）望向前，應當知道也是這樣。然而有差別，即有前生無學聖道（asaiksha-arya-marga），于自身相續（samtana）後生修道（bhavana-marga）作為同類因，無學（arhat）退轉后，在修道（bhavana-marga）中，可能有轉生利根（sharp faculties）的意義。然而不違害根蘊（indriya-skandha）所說，是依據同品根（same category of faculties）的密意說的。又是依據現起有用根（manifest and useful faculties）說的。如說，現起世第一法（laukikagradharma）。如果這樣，一切有情（sentient beings）的相續（samtana），自然安立三乘菩提（three yanas of Bodhi），也應該是劣乘（inferior vehicle）作為勝乘（superior vehicle）的因性。沒有這種過去，因為自性極其遙遠。劣乘（inferior vehicle）不可能轉變成勝乘（superior vehicle）。隨信行（sraddhanusarin）和隨法行（dharmanusarin）二行聖道（arya-marga），自性相鄰，所依賴的是同一個，即使見道（darshana-marga）中有出觀者，也可以轉變。三乘聖道（three yanas of Bodhi）沒有這樣的事。因此說，諸鈍根道（dull faculties path）與鈍根（dull faculties）及利根（sharp faculties）作為同類因。如果是利根（sharp faculties）

【English Translation】 English version The homogeneous cause of the arya-marga (noble path) is of the same kind. It does not depend on the higher planes of existence; even if it depends on the akincanyayatana (sphere of nothingness), the first dhyana (meditative absorption) of the arya-marga (noble path) only takes the nine planes of existence of the arya-marga (noble path) that depend on this akincanyayatana (sphere of nothingness) as its homogeneous cause. This is the general case. Depending on the nine samapattis (attainments), the nine planes of existence of the arya-marga (noble path) serve as the homogeneous cause. For example, depending on the first dhyana (meditative absorption) of the nine samapattis (attainments). The remaining dhyana (meditative absorption) of the arya-marga (noble path) depends on the nine planes of existence. One should contemplate and choose widely according to what is appropriate. Furthermore, the anasrava-marga (undefiled paths) contained within one plane of existence are not all causes of everything. They serve as equal causes and superior causes, but not as inferior causes. For example, the already arisen ksanti-jnana-ksanti (endurance-knowledge-endurance) of the Dharma of Suffering still serves as the homogeneous cause for the future ksanti-jnana-ksanti (endurance-knowledge-endurance) of the Dharma of Suffering. This is called 'equal'. Moreover, this ksanti (endurance) can also serve as the homogeneous cause for the subsequent path from ksanti-jnana (endurance-knowledge) of Suffering to anuppada-jnana (non-arising knowledge). This is called 'superior'. Thus, speaking broadly, even the already arisen anuppada-jnana (non-arising knowledge) only takes the same category as its homogeneous cause, and there is no further superior cause. Moreover, the already arisen darshana-marga (path of seeing), bhavana-marga (path of cultivation), and asaiksha-marga (path of no more learning) each take three, two, and one (paths) as their homogeneous causes, respectively. Mutually serving as causes is not contrary to reason. However, the superior path does not take the inferior path as its cause. The gotra (lineage) of dull faculties in a previous life, practicing the bhavana-marga (path of cultivation), and the future determination of one's own samtana (continuum) not giving rise to the darshana-marga (path of seeing) of sharp faculties as a homogeneous cause, what reason is there to obstruct this? The samtana (continuum) of all sentient beings naturally establishes six kinds of gotra (lineages). Looking forward from the arhat (one who has completed the path), it should be known that it is also like this. However, there is a difference, namely, that the asaiksha-arya-marga (noble path of no more learning) of a previous life serves as the homogeneous cause for the subsequent bhavana-marga (path of cultivation) in one's own samtana (continuum). After an arhat (one who has completed the path) regresses, there may be a meaning of being reborn with sharp faculties in the bhavana-marga (path of cultivation). However, it does not contradict what is said in the indriya-skandha (aggregate of faculties), which is spoken with the secret intention of the same category of faculties. It is also spoken based on the manifest and useful faculties. As it is said, the manifest laukikagradharma (highest mundane dharma). If this is the case, the samtana (continuum) of all sentient beings naturally establishes the three yanas of Bodhi (enlightenment), and the inferior vehicle should also be the causal nature of the superior vehicle. There is no such past, because the nature is extremely distant. The inferior vehicle cannot be transformed into the superior vehicle. The sraddhanusarin (one who follows by faith) and dharmanusarin (one who follows by dharma), the two practices of the arya-marga (noble path), are adjacent in nature, and what they rely on is the same. Even if there are those who exit contemplation in the darshana-marga (path of seeing), they can be transformed. The three yanas of Bodhi (enlightenment) do not have such a thing. Therefore, it is said that the path of dull faculties takes both dull faculties and sharp faculties as its homogeneous cause. If it is sharp faculties

根道唯利道因。如隨信行及信勝解時解脫道。隨其次第與六四二為同類因。若隨法行及見至非時解脫道。隨其次第與三二一。為同類因。此亦準前應知不定。諸上地道為下地因。云何名為或等或勝。由因增長及由根故。為但聖道唯與等勝為同類因。不爾云何余世間法加行生者。亦與等勝為因非劣。加行生法其體云何。謂聞所成思所成等。等者等取修所成等。因聞思修所生功德。名彼所成加行生故。唯與等勝為因非劣。如欲界系。聞所成法。能與自界聞思所成為同類因。非修所成。因欲界無。故思所成法與思所成為同類因。非聞所成因以彼劣故。若色界系聞所成法。能與自界聞修所成為同類因。非思所成。因色界無。故修所成法。唯與自界修所成法為同類因。非聞所成因以彼劣故。無色界系修所成法。唯與自界修所成法為同類因。非聞思所成因以無故劣故。此聞思修所成諸法各有九品。謂下下等。若下下品為九品因。下中八因乃至上上唯上上因。除前劣故。生得善法與加行善為同類因。非加行善為生得因。以彼劣故。又生得善亦有九品。一切相望展轉為因。容一一后皆現前故。定一心中得一切故。然由現行異熟九品。可施設有九品差別。染污九品準此應知。復由對治有九品故。無覆無記總有四種。謂異熟生威儀路工巧處

【現代漢語翻譯】現代漢語譯本根道是唯利道（指能帶來利益的道路）的因。例如，隨信行（Sradhanusarin，跟隨信仰修行者）和信勝解（Sraddhadhimukta，通過信仰獲得解脫者）的解脫道，分別依次與六、四、二為同類因。如果隨法行（Dharmanusarin，跟隨法修行者）和見至（Dristiprapta，通過見諦獲得解脫者）的非時解脫道，分別依次與三、二、一為同類因。這也應該參照前面所說的，是不確定的。諸上地之道為下地之道的因。怎麼樣叫做或者相等或者殊勝呢？由於因的增長以及由於根（indriya，感官能力）的緣故。難道只有聖道才與相等或殊勝的道為同類因嗎？不是這樣的，為什麼呢？其餘世間法通過加行（prayoga，努力）而生起的，也與相等或殊勝的道為因，而不是低劣的道為因。通過加行生起的法的體性是什麼呢？是指聞所成（sutamaya，聽聞而獲得的智慧）、思所成（cintamaya，思考而獲得的智慧）等等。『等』字包括修所成（bhavanamaya，禪修而獲得的智慧）等等。因為聽聞、思考、禪修所生起的功德，被稱為通過那些方法所成就的，因為是通過加行而生起的緣故。所以只與相等或殊勝的道為因，而不是低劣的道為因。例如欲界（Kamadhatu，眾生對感官享樂有強烈慾望的界）所繫的聞所成法，能夠與自界（指欲界）的聞所成和思所成法為同類因，但不是修所成法。因為欲界沒有修所成法。所以思所成法與思所成法為同類因，但不是聞所成法，因為聞所成法比它低劣。如果系（原文缺失，無法翻譯）的聞所成法，能夠與自界的聞所成和修所成法為同類因，但不是思所成法。因為系沒有思所成法。所以修所成法，只與自界的修所成法為同類因，但不是聞所成法，因為聞所成法比它低劣。無**系（原文缺失，無法翻譯）的修所成法，只與自界的修所成法為同類因，但不是聞所成和思所成法，因為沒有聞所成和思所成法，而且它們也比修所成法低劣。這聞所成、思所成、修所成的諸法各有九品，即下下品等等。如果下下品為九品的因，下中品為八品的因，乃至上上品只為上上品為因，因為排除了前面低劣的品。生得善法與加行善法為同類因，但不是加行善法為生得善法的因，因為加行善法比生得善法低劣。而且生得善法也有九品。一切品相互之間輾轉為因，因為容許一一品之後都現前。因為在同一個心中能夠獲得一切品。然而由於現行（指正在發生作用）的異熟（vipaka，果報）有九品，可以施設（prajnapana，安立）有九品的差別。染污的九品參照這個道理應該知道。又由於對治（pratipaksa，對抗煩惱的方法）有九品的緣故。無覆無記（avyakrta，非善非惡）總共有四種，即異熟生（vipakaja，由異熟果報所生）、威儀路（iryapatha，行為舉止）、工巧處（silpasthana，工巧技藝）

【English Translation】 English version The root path is the cause of the path of benefit only. For example, the path of liberation of one who follows faith (Sradhanusarin) and one who is liberated through faith (Sraddhadhimukta), in that order, are the same kind of cause as six, four, and two respectively. If the path of liberation out of season of one who follows the Dharma (Dharmanusarin) and one who has attained insight (Dristiprapta), in that order, are the same kind of cause as three, two, and one respectively. This should also be understood as uncertain, according to what was said before. The paths of the higher realms are the cause of the paths of the lower realms. How is it called either equal or superior? Because of the increase of the cause and because of the faculties (indriya). Is it only the noble path that is the same kind of cause as the equal or superior? It is not so, why? Other mundane dharmas that arise through effort (prayoga) are also the cause of the equal or superior, but not the inferior. What is the nature of the dharmas that arise through effort? It refers to those attained through hearing (sutamaya), those attained through thinking (cintamaya), and so on. 'And so on' includes those attained through meditation (bhavanamaya), and so on. Because the merits that arise from hearing, thinking, and meditation are called accomplished through those methods, because they arise through effort. Therefore, they are only the cause of the equal or superior, but not the inferior. For example, the dharma attained through hearing that is connected to the desire realm (Kamadhatu) can be the same kind of cause as the dharma attained through hearing and thinking in its own realm (desire realm), but not the dharma attained through meditation. Because there is no dharma attained through meditation in the desire realm. Therefore, the dharma attained through thinking is the same kind of cause as the dharma attained through thinking, but not the dharma attained through hearing, because the dharma attained through hearing is inferior to it. If the dharma attained through hearing that is connected to ** realm (missing in the original text, untranslatable) can be the same kind of cause as the dharma attained through hearing and meditation in its own realm, but not the dharma attained through thinking. Because there is no dharma attained through thinking in ** realm. Therefore, the dharma attained through meditation is only the same kind of cause as the dharma attained through meditation in its own realm, but not the dharma attained through hearing, because the dharma attained through hearing is inferior to it. The dharma attained through meditation that is connected to no ** realm (missing in the original text, untranslatable) is only the same kind of cause as the dharma attained through meditation in its own realm, but not the dharma attained through hearing and thinking, because there is no dharma attained through hearing and thinking, and they are also inferior to the dharma attained through meditation. These dharmas attained through hearing, thinking, and meditation each have nine grades, namely the lowest of the lowest, and so on. If the lowest of the lowest is the cause of the nine grades, the lower middle is the cause of the eight grades, and so on, until the highest of the highest is only the cause of the highest of the highest, because it excludes the preceding inferior grades. Innately good dharmas are the same kind of cause as good dharmas attained through effort, but good dharmas attained through effort are not the cause of innately good dharmas, because good dharmas attained through effort are inferior to innately good dharmas. Moreover, innately good dharmas also have nine grades. All grades are mutually causes, because it is permissible that each grade appears after each other. Because all grades can be obtained in the same mind. However, because the ripening (vipaka) that is currently active has nine grades, it can be designated (prajnapana) that there are nine grades of difference. The nine grades of defilement should be understood according to this principle. Furthermore, because there are nine grades of antidotes (pratipaksa). Unspecified (avyakrta) dharmas are generally of four types, namely, born of ripening (vipakaja), deportment (iryapatha), and skillful arts (silpasthana).

化心俱品。隨其次第能與四三二一為因。有說。一切皆互為因。同一縛故。此說非理。勿有暖等互為因。故又欲界化心有四靜慮果。非上靜慮果下靜慮果因。非加行因得下劣果。勿設劬勞無所獲故。同類因相義類寔繁。隨力抉擇如順正理。已辯同類因相。相應因相云何。頌曰。

相應因決定　　心心所同依

論曰。唯心心所是相應因。豈不此中無簡別故。時境行相別亦相應。設簡別言此三同者。異身同矚應說相應。故說同依總遮斯難。謂要同依心心所法。方得更互為相應因。此中同言顯所依一。謂若眼識用此剎那。眼根為依。相應受等亦即用此眼根為依。乃至意識及相應法。同依意根應知亦爾。今應思擇眼耳等根所依性同。何緣說彼能依之識。所依各異。何勞致問。諸識所依依性雖同而類別故。若爾何故知同依言。唯就俱生剎那依義說眼識等同一所依。非就長時種類依義。說諸眼識同一所依。又無間依種類同故。應眼等識為相應因。是故頌中應如是簡。謂心心所同時同依。故彼釋中自攝二義。謂若眼識用此剎那眼根為依。乃至廣說。頌中既𨵗同時之言。如何得知此同依者。非一種類是一剎那。若謂釋中攝故無過。應所造頌不說同依。但說相應因。決定心心所。又相應言足遮諸難。非時依異可有相應。俱有相

應二因何別。且相應因法亦俱有因。有俱有因法非相應因。謂隨轉色生等諸行。若相應因即俱有因。此中二因義有何別。非相應因即俱有因。由此二因義各異故。然即一法是相應因。亦俱有因。義差別者。不相離義是相應因。同一果義是俱有因。又展轉力同生住等是俱有因。若展轉力同緣一境是相應因。由互為果立俱有因。由五平等立相應因。其中𨵗一余不得有。是故極成互為因義。已辯相應因相。遍行因相云何。頌曰。

遍行謂前遍　　為同地染因

論曰。遍行因者。謂前已生遍行隨眠及俱品法。與后同地自部他部諸染污法為遍行因。何等名為遍行品法。隨眠品中當廣分別。此因勢力越同類因勢力而轉故別建立。亦為餘部染法因故。由此勢力餘部煩惱及彼眷屬亦生長故。于自部攝諸煩惱中。同類遍行二因何別。由有身見諸愛得生。諸愛亦能生有身見。二差別相如何可知。自部二因亦有差別。謂執我故。能令諸愛生起堅固增廣熾盛。我見遍緣諸愛境故。愛令我見生起堅固。而不能令增廣熾盛。不能遍緣我見境故。由諸遍惑展轉相望。皆能遍緣所緣境故。一一遍惑皆互能令生起堅固增廣熾盛。故此二因非無差別。一時一品能為同類遍行二因有何差別。雖同時取二等流果。而自部果增盛非余。由二因門所長養故

【現代漢語翻譯】現代漢語譯本：應二因（hetu-dvaya，兩種因）有何區別？且相應因（samprayukta-hetu，俱生因）法也都有因。有俱有因（sahabhū-hetu，同時存在的因）法，但並非相應因。例如隨轉色生等諸行。若為相應因，即是俱有因。此中二因的意義有何區別？非相應因，即是俱有因。由此二因的意義各有不同。然而，即同一法，既是相應因，也是俱有因。意義差別在於：不相離的意義是相應因，同一果的意義是俱有因。又，展轉力（互相影響的力量）同生住等是俱有因。若展轉力同緣一境，則是相應因。由互為果而立俱有因，由五平等（指受、想、行、識與心所法平等）而立相應因。其中若缺一，其餘則不得有。因此，已經充分說明了互為因的意義。已經辨析了相應因的相狀，那麼遍行因（sarvatraga-hetu，隨眠的因）的相狀又是如何呢？頌曰：『遍行謂前遍，為同地染因。』論曰：遍行因，是指先前已生的遍行隨眠（sarvatraga-anuśaya，遍行煩惱）以及與其相應的法，與後來在同一地（bhūmi，界）的自部（svabhāga，同一類的煩惱）和他部（parabhāga，不同類的煩惱）的各種染污法作為遍行因。什麼叫做遍行品法？在隨眠品中將會詳細分別。此因的勢力超過了同類因的勢力而運轉，因此特別建立。也因為是其他部的染污法的因。由於這種勢力，其他部的煩惱以及它們的眷屬也會生長。在自部所攝的各種煩惱中，同類因和遍行因有什麼區別？由於有身見（satkāya-dṛṣṭi，認為五蘊為我）諸愛（tṛṣṇā，渴愛）得以產生，諸愛也能產生有身見。這二者的差別相如何可知？自部的兩種因也有差別。因為執著於我，能使諸愛生起堅固、增廣、熾盛。我見普遍緣于諸愛的境界。愛能使我見生起堅固，但不能使其增廣熾盛，因為不能普遍緣於我見的境界。由於各種遍惑（sarvatraga-klesha，遍行煩惱）展轉相望，都能普遍緣于所緣境，所以每一個遍惑都能互相使對方生起堅固、增廣、熾盛。因此，這兩種因並非沒有差別。一時一品（同一時間同一類）能為同類遍行二因，有什麼差別？雖然同時取得二等流果（nisyanda-phala，由煩惱產生的果報），但自部的果增盛，而非其他部的果增盛。這是由於兩種因門所長養的緣故。

【English Translation】 English version: What is the difference between the two causes of 'should' (hetu-dvaya, two causes)? Furthermore, the co-arisen cause (samprayukta-hetu) also has a cause. There are co-existent cause (sahabhū-hetu) dharmas that are not co-arisen causes, such as the arising of conditioned colors and other phenomena. If it is a co-arisen cause, then it is a co-existent cause. What is the difference in meaning between these two causes? A non-co-arisen cause is a co-existent cause. Therefore, the meanings of these two causes are different. However, the same dharma can be both a co-arisen cause and a co-existent cause. The difference in meaning is that the meaning of 'not being separate' is the co-arisen cause, and the meaning of 'same result' is the co-existent cause. Moreover, the mutual influence of arising, abiding, etc., is the co-existent cause. If the mutual influence is the same in focusing on one object, then it is the co-arisen cause. The co-existent cause is established by being mutual results, and the co-arisen cause is established by the five equalities (referring to the equality of feeling, perception, volition, consciousness, and mental factors). If one is missing, the others cannot exist. Therefore, the meaning of being mutual causes has been fully explained. The characteristics of the co-arisen cause have been analyzed. What are the characteristics of the pervasive cause (sarvatraga-hetu)? The verse says: 'Pervasive means the preceding pervasive, as the cause of defilement in the same realm.' The treatise says: The pervasive cause refers to the previously arisen pervasive latent tendencies (sarvatraga-anuśaya) and their associated dharmas, which serve as the pervasive cause for the subsequent defiled dharmas in the same realm (bhūmi), whether they belong to the same category (svabhāga) or a different category (parabhāga). What are pervasive category dharmas? They will be extensively distinguished in the chapter on latent tendencies. The power of this cause surpasses the power of the cause of the same category, and therefore it is established separately. It is also the cause of defiled dharmas of other categories. Due to this power, the afflictions of other categories and their retinues also grow. Among the various afflictions included in one's own category, what is the difference between the cause of the same category and the pervasive cause? Because of the view of a self (satkāya-dṛṣṭi), various forms of craving (tṛṣṇā) can arise, and these cravings can also give rise to the view of a self. How can the difference between these two be known? There is also a difference between the two causes of one's own category. Because of attachment to a self, it can cause the various forms of craving to arise firmly, expand, and intensify. The view of a self universally focuses on the objects of the various forms of craving. Craving can cause the view of a self to arise firmly, but it cannot cause it to expand or intensify, because it cannot universally focus on the objects of the view of a self. Because the various pervasive delusions (sarvatraga-klesha) mutually regard each other, they can all universally focus on the objects of focus, so each pervasive delusion can mutually cause the other to arise firmly, expand, and intensify. Therefore, these two causes are not without difference. What is the difference between the two causes of the same category and the pervasive cause at the same time and in the same category? Although they simultaneously obtain the two outflowing results (nisyanda-phala), the result of one's own category is more abundant, not the result of other categories. This is because it is nurtured by the two cause doors.

。唯生自部二因何別。無遍行因唯生自部。謂遍行法正現前時。俱時有力取五部果。于自部果亦有差別。生起堅固由同類力。增廣熾盛由遍行力。應知過現遍行隨眠。為五部因能緣五部。亦是五部之所隨增。彼相應法除所隨增。生等復除能緣五部。彼諸法得非遍行因。或前後故。性疏遠故。非一果故。有遍行隨眠非遍行因等。余廣抉擇如順正理。已辯遍行因相。異熟因相云何。頌曰。

異熟因不善　　及善唯有漏

論曰。唯諸不善及善有漏。是異熟因。異熟法故。隨其所應。此因能感異熟果故名異熟因。頌中及聲顯此因與果性相雖異而品類無雜。唯言為遮異熟因體攝諸因義。有說。諸果皆名異熟。彼異熟因亦應遍攝。恐如彼計故說唯言。何緣定知。唯不善法及善有漏。是異熟因。契經說故。謂契經說有黑黑異熟業。有白白異熟業有黑白黑白異熟業。有非黑非白無異熟業。能盡諸業。又契經言。現見領受悅意異熟。或復領受悲號異熟。由善不善。又說我遭身業等。損謂苦受。生受苦異熟。復言我遇身業等。益謂樂受。生受樂異熟。如斯等證其類極多。何緣無漏不招異熟。無愛潤故。如貞實種無水潤沃。又無漏法既非系地。如何能招系地異熟。何緣無記不招異熟。由力劣故。如朽敗種。余善不善能招異熟。如有

【現代漢語翻譯】現代漢語譯本：唯有生自部和遍行因這兩者有什麼區別呢？唯有生自部才是不遍行因。這是因為當遍行法真正顯現的時候，它同時具有力量去引發五部的果報。對於它自身所屬的部類的果報，也有差別：生起和堅固是由同類因的力量所致，而增廣和熾盛則是由遍行因的力量所致。應當知道，過去和現在的遍行隨眠，作為五部的因，能夠緣取五部，也能夠被五部所隨順增長。與這些隨眠相應的法，除了被隨順增長的法之外，生等（生因等）還要排除能夠緣取五部的法。這些法之所以不是遍行因，或者是因為時間上的先後關係，或者是因為性質上的疏遠關係，或者是因為不是同一個果報的緣故。存在著遍行隨眠但不是遍行因的情況等等。其餘更廣泛的抉擇，可以參考《順正理論》。已經辨析了遍行因的相狀，那麼異熟因的相狀又是怎樣的呢？頌曰：『異熟因不善，及善唯有漏。』論曰：只有那些不善和善的有漏法，才是異熟因，因為它們是異熟法。根據它們各自的情況，這些因能夠感生異熟果，因此被稱為異熟因。頌中的『及』字表明，這種因和果在性質和相狀上雖然不同，但在品類上沒有混雜。『唯』字是爲了排除異熟因的本體涵蓋所有因的含義。有人說，所有的果都叫做異熟，那麼異熟因也應該涵蓋所有因。爲了防止這種觀點，所以說『唯』字。根據什麼才能確定，只有不善法和善的有漏法才是異熟因呢？這是因為契經中有這樣的說法。契經中說，有黑黑異熟業，有白白異熟業，有黑白黑白異熟業，有非黑非白無異熟業，能夠窮盡所有的業。還有契經說，現在能夠領受令人愉悅的異熟，或者領受令人悲傷的異熟，這是由善和不善所導致的。又說，我遭受身體上的損害等等，指的是苦受，產生感受痛苦的異熟。又說，我遇到身體上的利益等等，指的是樂受，產生感受快樂的異熟。像這樣的證據非常多。為什麼無漏法不能招感異熟呢？因為沒有愛的滋潤，就像貞實的種子沒有水的滋潤一樣。而且無漏法既然不屬於繫縛之地，又怎麼能夠招感繫縛之地的異熟呢？為什麼無記法不能招感異熟呢？因為力量弱小，就像朽敗的種子一樣。其餘的善和不善能夠招感異熟，就像有...

【English Translation】 English version: What is the difference between the cause that arises from its own category (唯生自部) and the pervasive cause (遍行因)? Only the cause that arises from its own category is not a pervasive cause. This is because when pervasive dharmas truly manifest, they simultaneously have the power to bring about the results of the five categories (五部). There are also differences in the results of its own category: arising and firmness are due to the power of the cause of the same category, while expansion and intensification are due to the power of the pervasive cause. It should be known that past and present pervasive latent tendencies (遍行隨眠), as the cause of the five categories, can apprehend the five categories and can also be increased by the five categories. The dharmas corresponding to these latent tendencies, except for those that are increased, also exclude the dharmas that can apprehend the five categories. The reason why these dharmas are not pervasive causes is either because of the temporal order, or because of the distant nature, or because they are not the cause of the same result. There are cases where there are pervasive latent tendencies but not pervasive causes, and so on. For more extensive discernment, refer to the Nyayanusarasastra (順正理論). The characteristics of the pervasive cause have been analyzed. What are the characteristics of the resultant cause (異熟因)? Verse: 'The resultant cause is unwholesome (不善) and wholesome (善), only with outflows (有漏).' Treatise: Only those unwholesome and wholesome dharmas with outflows are resultant causes, because they are resultant dharmas. According to their respective situations, these causes can bring about resultant effects, so they are called resultant causes. The word 'and' (及) in the verse indicates that although this cause and effect are different in nature and characteristics, they are not mixed in category. The word 'only' (唯) is to exclude the meaning that the essence of the resultant cause encompasses all causes. Some say that all effects are called resultant, then the resultant cause should also encompass all causes. To prevent this view, the word 'only' is used. According to what can it be determined that only unwholesome dharmas and wholesome dharmas with outflows are resultant causes? This is because the sutras say so. The sutras say that there is black karma with black results, there is white karma with white results, there is black and white karma with black and white results, and there is non-black and non-white karma with no results, which can exhaust all karma. There are also sutras that say that one can now experience pleasant results or experience sad results, which are caused by wholesome and unwholesome actions. It is also said that I suffer bodily harm, etc., referring to painful feelings, which produce the resultant experience of suffering. It is also said that I encounter bodily benefits, etc., referring to pleasant feelings, which produce the resultant experience of pleasure. There is a great deal of evidence like this. Why can't dharmas without outflows bring about resultant effects? Because there is no moisture of love, just like a chaste seed without the moisture of water. Moreover, since dharmas without outflows do not belong to the realm of bondage, how can they bring about the resultant effects of the realm of bondage? Why can't neutral dharmas bring about resultant effects? Because of their weak power, just like rotten seeds. The remaining wholesome and unwholesome actions can bring about resultant effects, just like...

水潤諸貞實種。此異熟因總說有二。一能牽引。二能圓滿。且眾同分及與命根。非不相應行。獨所能牽引。故契經說。業為生因。生即命根。及眾同分。余色心等。非定遍故。又品類足說諸命根是業異熟。非是業故。非心隨轉身語二業。亦不能引命眾同分。經言。劣界思業所引。應知劣界即是欲有。此說欲有命眾同分。唯意業感非身語業。身語表業有多極微。一心所起唯一能引。命眾同分。余無此能。不應理故。若許同時共感一果。即應更互為俱有因。有對造色為俱有因。非宗所許。此非展轉力所生故。亦非次第。一一極微引命同分。一心起故。非一心起。無異功能。別引生后。而無過失。非為滿業。亦有斯過於一生中各別能取圓滿果故。依此無表亦同此釋。多遠離體一心起故。不許互為俱有因故。經說。殺生若修若習若多修習生。那落迦。論說。破僧妄語惡業感無間獄一劫壽者。此舉所起顯能起思。思業非色難知相故。于欲界中有時一蘊為異熟因共感一果。謂有記得及彼生等。有時二蘊為異熟因共感一果。謂善不善色及生等。有時四蘊為異熟因共感一果。謂善不善心心所法及彼生等。欲界無有隨心轉色。故無五蘊為異熟因共感一果。於色界中有時一蘊為異熟因共感一果。謂有記得無想等至及彼生等。有時二蘊為異熟

因共感一果。謂初靜慮善有表業及彼生等。非於第二靜慮已上有諸表業。無能起故。有時四蘊為異熟因共感一果。謂無隨轉色善心心所法及彼生等。有時五蘊為異熟因共感一果。謂有隨轉色諸心心所法及彼生等。無色界中有時一蘊為異熟因共感一果。謂有記得滅盡等至及彼生等。有時四蘊為異熟因共感一果。謂一切善心心所法。如是總有九異熟因。謂三界中。如數次第。三四二種品類差別。有業唯感一處異熟。謂感法處即命根等。若感意處定感二處。謂意與法。若感觸處應知亦二。謂觸與法。若感色處定感三處。謂色觸法。若感香味應知亦三。謂自觸法。若感身處定感四處。謂身色觸法。若感眼處定感五處。謂眼身色觸法。感耳鼻舌應知亦五。謂自為一身色觸法。有業能感六七八九十十一處。聲非異熟故此不論。業或少果或多果。故如外種果或少或多。有一念業多念異熟。無多念業一念異熟。勿設劬勞果減因故。有一世業三世異熟。無二世業一世異熟。招感異熟勢力法爾。善惡為因感無記故。然異熟果無與業俱。非造業時即受果故。又業現在果非即熟法。受業門理必決定故。亦非無間。由次剎那等。無間緣力所引故。剎那正起力難制故。又異熟因感異類果。必待相續方能辦故。所餘抉擇如順正理。如是已辨六因相別。

此說三世定義云何。頌曰。

遍行與同類　　二世三世三

論曰。遍行同類唯居過現未來世無。理如前說。相應俱有異熟三因。於三世中皆悉遍有。頌既不說能作因所居。義準應知通三世非世。不可說彼定時分故。已辨六因相別世定。必應對果建立因名。何等名為因所對果。頌曰。

果有為離系　　無為無因果

論曰。果略有五。后當廣辯。今且總標。有為離系。故本論說。果法雲何。謂諸有為及與擇滅。豈不擇滅許是果故。必應有因。非無有因可說為果。曾未見故。我亦許道為證得因。經說。此為沙門果故。此六因內從何因得我說此果非從六因。前說六因生所賴故。若爾應許此證得因。離前六因別為第七。我宗所許如汝所言。豈不所宗有如是誦。涅槃是果而無有因。雖有此誦于義無失。謂諸世間于設功用所欣事辦共立果名。死於士夫極為衰惱。故於不死事最所欣。如是所欣由道功用所證得故。說名為果。言無因者。道于所得擇滅無為非六因故。擇滅于道非所生果。是所證果道于擇滅非能生因是能證因。故道與滅更互相對。因果是非不可定執。若道于滅為證得因。是則但應得為道果。誰言道果定非滅得。道于滅得為同類因。或亦說為俱有因故。然此非聖正所求果。聖不求有為而修聖道。故道于滅

【現代漢語翻譯】現代漢語譯本：問：如何定義三世（過去、現在、未來）？答：偈頌說：『遍行與同類，二世三世三』論述：遍行因（Sarvatraga-hetu）和同類因（Sabhaga-hetu）只存在於過去、現在和未來世，沒有道理像之前說的那樣。相應因（Samprayuktaka-hetu）、俱有因（Sahabhu-hetu）和異熟因（Vipaka-hetu）這三種因，在三世中普遍存在。偈頌既然沒有說能作因（Kartari-hetu）所處的位置，那麼按照文義應該知道它貫通三世和非世（超越時間）。因為無法確定它的時間性。已經辨明了六因的差別和世的確定，必須針對果來建立因的名稱。那麼，什麼叫做因所對應的果呢？答：偈頌說：『果有為離系，無為無因果』論述：果大致有五種，以後會詳細辨析，現在先總括地標明。有為果（conditioned result）和離系果（Visamyoga-phala）。所以本論說：『果法是什麼？就是諸有為法以及擇滅（Nirvana achieved through wisdom）。』難道擇滅被認為是果，就一定有因嗎？沒有因怎麼能說是果呢？從來沒有見過沒有因的果。我承認道（Marga）是證得（滅）的因，經書上說：『這是沙門果（Sramana-phala）。』這六因中，從哪個因得到我說這個果呢？不是從六因得到的，因為前面說六因是產生所依賴的。如果這樣，應該允許這個證得因，離開前面的六因，另外成為第七因。我宗派所允許的，就像你所說的那樣。難道你們宗派沒有這樣的誦文嗎？『涅槃是果，而沒有因。』雖然有這樣的誦文，在意義上沒有缺失。世間人對於努力后所期望的事情完成，共同建立果的名稱。死亡對於人來說是極大的衰敗和苦惱，所以對於不死（涅槃）的事情最為欣喜。像這樣所欣喜的，由於道的功用所證得，所以說名為果。說沒有因，是因為道對於所得到的擇滅無為法，不是六因的緣故。擇滅對於道，不是所生的果，是所證的果。道對於擇滅，不是能生的因，是能證的因。所以道與滅互相相對，因果關係不是可以固定執著的。如果道對於滅是證得因，那麼就只應該得到道果。誰說道果一定不是滅的獲得呢？道對於滅的獲得，是同類因，或者也可以說是俱有因。然而，這不是聖者真正追求的果。聖者不追求有為法，而是修習聖道，所以道對於滅。

【English Translation】 English version: Question: How are the three times (past, present, future) defined? Answer: The verse says: 'Pervasive and homogeneous, two times, three times, three.' Discussion: Pervasive cause (Sarvatraga-hetu) and homogeneous cause (Sabhaga-hetu) only exist in the past, present, and future; there is no reason as previously stated. Concomitant cause (Samprayuktaka-hetu), coexistent cause (Sahabhu-hetu), and resultant cause (Vipaka-hetu) are universally present in the three times. Since the verse does not mention the location of the efficient cause (Kartari-hetu), it should be understood according to the meaning that it pervades the three times and non-time (beyond time). Because its temporality cannot be determined. Having distinguished the differences of the six causes and the determination of time, it is necessary to establish the name of the cause in relation to the effect. So, what is called the effect corresponding to the cause? Answer: The verse says: 'Effect is conditioned and detached, unconditioned is causeless effect.' Discussion: Effects are roughly of five kinds, which will be analyzed in detail later, but now let's mark them generally. Conditioned effect and detached effect (Visamyoga-phala). Therefore, this treatise says: 'What is the law of effect? It is all conditioned dharmas and cessation through wisdom (Nirvana achieved through wisdom).' If cessation through wisdom is considered an effect, must there be a cause? How can it be said to be an effect without a cause? I have never seen an effect without a cause. I admit that the path (Marga) is the cause of attaining (cessation), and the scriptures say: 'This is the fruit of a Sramana (Sramana-phala).' Among these six causes, from which cause do I get the effect I am talking about? It is not obtained from the six causes, because it was previously said that the six causes are what production depends on. If so, this cause of attainment should be allowed to be a seventh cause, separate from the previous six causes. What my sect allows is as you say. Does your sect not have such a recitation? 'Nirvana is the effect, but there is no cause.' Although there is such a recitation, there is no loss in meaning. The world commonly establishes the name of effect for the completion of things that are desired after effort. Death is a great decline and distress for people, so the matter of immortality (Nirvana) is the most joyful. What is rejoiced in this way is attained through the function of the path, so it is called the effect. Saying there is no cause is because the path is not one of the six causes for the unconditioned dharma of cessation obtained. Cessation is not the effect produced by the path, but the effect attained. The path is not the cause that produces cessation, but the cause that attains it. Therefore, the path and cessation are relative to each other, and the relationship between cause and effect cannot be fixedly adhered to. If the path is the cause of attaining cessation, then only the fruit of the path should be obtained. Who says that the fruit of the path is definitely not the attainment of cessation? The path is a homogeneous cause for the attainment of cessation, or it can also be said to be a coexistent cause. However, this is not the fruit that the sages truly seek. Sages do not seek conditioned dharmas, but cultivate the noble path, so the path is for cessation.

得為能生因。道于滅體為能證因。既許無為是能作因。應許無為有增上果。以不障故立能作因。非能生故無增上果。由如是理如有為法建立因果。無為不然。是故擇滅。是因無果。是果無因。餘二無為是因非果。無因無果理極成立。于當所辯異熟等流。離系士用及增上果。如是五果對前六因。當言何果何因所得。頌曰。

后因果異熟　　前因增上果　同類遍等流　　俱相應士用

論曰。於五果中第三離系。非生因得。故此不論且辯六因得餘四果。言后因者。謂異熟因。于因頌中最後說故。初異熟果此因所得。有言。異熟從異熟生。故此不應名無異熟。彼言非理。同類異熟二因所生義各別故。謂前異熟為同類因。生后異熟為等流果。即后異熟由先業成。能成諸業名異熟因。所成異熟即異熟果。二因體異。二果義分。因果類殊無相雜過。然異熟體如熟飲食。于生異熟無勝功能。故唯不善及善有漏。是異熟因名有異熟。言前因者。謂能作因。于因頌中最初說故。后增上果此因所得。增上之果名增上果。唯無障住有何增上。即無障住說為增上。又于諸法生滅位中。亦有展轉增上勢力同類遍行得等流果。果似因故名為等流。如是二因果相相似故因雖二其果唯一。俱有相應得士用果。非越士體有別士用。即此所得名士

【現代漢語翻譯】現代漢語譯本『得』（Prapti，獲得）作為『能生因』（Sambhava-hetu，生起因）。『道』（Marga，道）對於『滅體』（Nirodha-kaya，滅的實體）是『能證因』（Pratyaya-hetu，證明因）。既然承認『無為』（Asamskrita，非造作）是『能作因』（Karana-hetu，作用因），就應該承認『無為』有『增上果』（Adhipati-phala，增上果）。因為不障礙而立為『能作因』，因為不能生起而沒有『增上果』。由於這樣的道理，就像『有為法』（Samskrita-dharma，有為法）建立因果一樣，『無為』不是這樣。因此，『擇滅』（Pratisamkhya-nirodha，擇滅）是因無果，是果無因，其餘二種『無為』是因非果，無因無果的道理極其成立。對於將要辨析的『異熟』（Vipaka，果報）、『等流』（Nisyanda，等流）、『離系』（Visamyoga，離系）、『士用』（Purusakara，士用）以及『增上果』，這五種果對於前面的六種因，應當說哪種果是由哪種因所得？頌文說：

『后因果異熟，前因增上果，同類遍等流，俱相應士用。』

論述說：在五種果中，第三種『離系』不是由『生因』所得，因此這裡不討論，先辨析六種因得到其餘四種果。所說的『后因』，是指『異熟因』，因為它在因的頌文中最後說。最初的『異熟果』是由這個因所得。有人說：『異熟』是從『異熟』產生，因此這裡不應該說沒有『異熟』。這種說法沒有道理，因為『同類異熟』和『異熟』這兩種因所產生的果的意義各自不同。前一個『異熟』作為『同類因』，產生后一個『異熟』作為『等流果』。后一個『異熟』由先前的業所成就，能夠成就諸業的稱為『異熟因』，所成就的『異熟』就是『異熟果』。兩種因的體性不同，兩種果的意義有分別，因果的類別不同，沒有混雜的過失。然而『異熟』的體性就像煮熟的飲食，對於產生『異熟』沒有殊勝的功能，因此只有不善和善的有漏法是『異熟因』，稱為有『異熟』。所說的『前因』，是指『能作因』，因為它在因的頌文中最初說。後面的『增上果』是由這個因所得。『增上』的果稱為『增上果』。僅僅是不障礙存在有什麼『增上』呢？就是不障礙存在被說為『增上』。又在諸法生滅的位次中，也有輾轉的『增上』勢力。『同類』和『遍行』得到『等流果』，果實相似於因，因此稱為『等流』。這樣兩種因果相相似，因此因雖然有兩種，但果只有一個。『俱有』和『相應』得到『士用果』，不是超越『士』的體性有別的『士用』，就是由此所得的稱為『士用』。

【English Translation】 English version 『Prapti』 (得, attainment) serves as the 『Sambhava-hetu』 (能生因, productive cause). 『Marga』 (道, the path) is the 『Pratyaya-hetu』 (能證因, verifying cause) for 『Nirodha-kaya』 (滅體, the body of cessation). Since 『Asamskrita』 (無為, the unconditioned) is admitted as the 『Karana-hetu』 (能作因, efficient cause), it should be admitted that 『Asamskrita』 has an 『Adhipati-phala』 (增上果, dominant effect). Because it does not obstruct, it is established as the 『Karana-hetu』; because it cannot produce, it does not have an 『Adhipati-phala』. Due to such reasoning, just as 『Samskrita-dharma』 (有為法, conditioned dharmas) establish cause and effect, 『Asamskrita』 is not like that. Therefore, 『Pratisamkhya-nirodha』 (擇滅, cessation through wisdom) is a cause without an effect, and an effect without a cause. The other two types of 『Asamskrita』 are causes but not effects. The principle of no cause and no effect is extremely well-established. Regarding the 『Vipaka』 (異熟, fruition), 『Nisyanda』 (等流, outflow), 『Visamyoga』 (離系, separation), 『Purusakara』 (士用, human effort), and 『Adhipati-phala』 (增上果, dominant effect) that are to be discussed, which of these five effects is obtained from which of the preceding six causes? The verse says:

『The later cause yields Vipaka, the former cause yields Adhipati-phala, the homogenous and pervasive yield Nisyanda, the co-existent and corresponding yield Purusakara.』

The treatise says: Among the five effects, the third, 『Visamyoga』, is not obtained from the 『Sambhava-hetu』, so it is not discussed here. Let us first analyze which of the six causes yields the remaining four effects. The 『later cause』 refers to the 『Vipaka-hetu』 (異熟因, fruition cause), because it is mentioned last in the verse on causes. The initial 『Vipaka-phala』 (異熟果, fruition effect) is obtained from this cause. Some say: 『Vipaka』 arises from 『Vipaka』, so it should not be said here that there is no 『Vipaka』. That statement is unreasonable because the meanings of the effects produced by the two causes, 『homogenous Vipaka』 and 『Vipaka』, are different. The former 『Vipaka』 serves as the 『homogenous cause』, producing the latter 『Vipaka』 as the 『Nisyanda-phala』. The latter 『Vipaka』 is accomplished by previous karma. That which can accomplish various karmas is called the 『Vipaka-hetu』, and the accomplished 『Vipaka』 is the 『Vipaka-phala』. The natures of the two causes are different, and the meanings of the two effects are distinct. There is no fault of mixing the categories of cause and effect. However, the nature of 『Vipaka』 is like cooked food, which has no superior function in producing 『Vipaka』. Therefore, only unwholesome and wholesome defiled dharmas are 『Vipaka-hetu』, and are called having 『Vipaka』. The 『former cause』 refers to the 『Karana-hetu』, because it is mentioned first in the verse on causes. The subsequent 『Adhipati-phala』 is obtained from this cause. The effect of 『Adhipati』 is called 『Adhipati-phala』. What 『Adhipati』 is there in merely non-obstruction? It is the non-obstruction that is referred to as 『Adhipati』. Furthermore, in the stages of arising and ceasing of dharmas, there is also a mutually 『Adhipati』 force. 『Homogenous』 and 『pervasive』 obtain the 『Nisyanda-phala』. The effect is similar to the cause, so it is called 『Nisyanda』. Thus, the two causes and effects are similar, so although there are two causes, there is only one effect. 『Co-existent』 and 『corresponding』 obtain the 『Purusakara-phala』. There is no separate 『Purusakara』 beyond the nature of 『Purusa』 (士, person); that which is obtained from this is called 『Purusakara』.

用果。此士用名為目何法。即目諸法所有功能。如是冥符后頌文說。若因彼力生是果名士用。此中士用士力士能。士之勢分義皆無別。諸法功能如士用故。名為士用。如勇健人。似師子故名為師子。俱士用果。定有又勝。故說相應。俱有因得。無間隔越。或有或無。設有非勝。又濫余果。是故不言余因所得。

說一切有部顯宗論卷第九大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第十

尊者眾賢造

三藏法師玄奘奉　詔譯辯差別品第三之六

已辯因果相對決定。今當正辯果相差別。異熟等果其相云何。頌曰。

異熟無記法　　有情有記生　等流似自因　　離系由慧盡　若因彼力生　　是果名士用　除前有為法　　有為增上果

論曰。唯于無覆無記法中有異熟果。若爾則應非有情數亦是異熟。為欲簡彼說有情言。唯于有情有異熟故。若爾于彼有情數中。長養等流應是異熟。又為簡彼說有記生。一切不善及善有漏。能記異熟。故名有記。從彼后時異熟方起。非俱無間名有記生。如是名為異熟果相。豈不異熟。亦以前位異熟果體為同類因。是前異熟等流果故。則應亦說從無記生。是等流性如何乃說。從有記生非等流性。無如是失。

【現代漢語翻譯】現代漢語譯本：用（果），這個『士用』（Purusakara，人的作用）這個名稱指的是什麼法？指的是諸法（Dharma，事物）所具有的所有功能。正如後面頌文所說：『若因彼力生，是果名士用。』（如果因為那個力量而產生，這個果就叫做士用。）這裡，『士用』、『士力』、『士能』、『士之勢分』，意義都沒有區別。諸法的功能就像士用一樣，所以叫做士用。就像勇健的人，因為像獅子，所以叫做獅子。俱士用果，一定是存在而且殊勝的，所以說『相應』。俱有因才能得到，沒有間隔超越。或者有或者沒有，即使有也不是殊勝的，又會混雜其他的果，所以不說是由其他因所得。

《說一切有部顯宗論》卷第九大正藏第29冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第十

尊者眾賢造

三藏法師玄奘奉詔譯《辯差別品》第三之六

已經辨析了因果相對的決定性，現在應當正式辨析果的相狀差別。異熟果等果的相狀是怎樣的呢？頌文說：

『異熟無記法，有情有記生，等流似自因，離系由慧盡，若因彼力生，是果名士用，除前有為法，有為增上果。』

論述：只有在無覆無記法（Avyakrta-dharma，非善非惡的法）中才有異熟果（Vipaka-phala，異時而熟的果報）。如果這樣，那麼非有情數（Asattva，非有情眾生）也應該是異熟果。爲了簡別這一點，所以說『有情』，只有在有情（Sattva，眾生）中才有異熟果。如果這樣，那麼在有情數中，長養等流（Nisyanda-phala，等流果）應該是異熟果。又爲了簡別這一點，所以說『有記生』。一切不善（Akusala，惡）以及善有漏（Kusala-sasrava，有煩惱的善）能夠記別異熟，所以叫做『有記』。從它們之後，異熟才產生，不是同時或無間產生，叫做『有記生』。這樣叫做異熟果的相狀。難道異熟，不也是以前位的異熟果體作為同類因（Sabhaga-hetu，同類因）嗎？因為是前異熟的等流果。那麼也應該說從無記生，是等流的性質，為什麼卻說從有記生，不是等流的性質呢？沒有這樣的過失。

【English Translation】 English version: 'Effect (fruit). What Dharma (phenomena) does this term 'Purusakara' (human effort) refer to? It refers to all the functions that all Dharmas possess. As the subsequent verse says: 'If it arises due to that power, that effect is called Purusakara.' Here, 'Purusakara,' 'Purusa-bala' (human strength), 'Purusa-samarthya' (human ability), and 'Purusa-sakti' (human potential) are all synonymous. The functions of Dharmas are like Purusakara, hence they are called Purusakara. Just as a brave person is called a lion because he resembles a lion. Co-existent Purusakara effects must exist and be superior, hence the term 'corresponding.' They can only be obtained through co-existent causes, without any intervening gap or transgression. They may or may not exist, and even if they do, they are not superior and may be confused with other effects. Therefore, it is not said that they are obtained from other causes.'

Treatise on the Abhidharma-samuccaya-bhasya, Volume 9, by the Sarvastivada School Taisho Tripitaka, Volume 29, No. 1563, Abhidharma-samuccaya-bhasya

Treatise on the Abhidharma-samuccaya-bhasya, Volume 10

Composed by Venerable Vasubandhu

Translated under Imperial Order by Tripitaka Master Xuanzang, Chapter 3, Section 6: Analysis of Differences

Having already analyzed the definiteness of the relationship between cause and effect, we should now formally analyze the differences in the characteristics of effects. What are the characteristics of effects such as Vipaka-phala (result of maturation)? The verse says:

'Vipaka (result of maturation) is non-specified Dharma (Avyakrta-dharma), arising in sentient beings (Sattva) from specified (having memory) causes; Nisyanda (result of outflow) resembles its own cause; Visamyoga (result of cessation) is due to the exhaustion of wisdom; if it arises due to that power, that effect is called Purusakara; excluding prior conditioned Dharmas (Samskrta-dharma), conditioned Dharmas are Adhipati-phala (result of dominance).'

Commentary: Only in non-obscured, non-specified Dharmas (Avyakrta-dharma) is there Vipaka-phala. If that were the case, then non-sentient beings (Asattva) should also be Vipaka-phala. To distinguish this, it is said 'sentient beings,' only in sentient beings (Sattva) is there Vipaka-phala. If that were the case, then among sentient beings, growth and Nisyanda should be Vipaka-phala. Again, to distinguish this, it is said 'arising from specified causes.' All unwholesome (Akusala) and wholesome with outflows (Kusala-sasrava) are able to specify Vipaka, hence they are called 'specified.' Only after them does Vipaka arise, not simultaneously or without interval, hence it is called 'arising from specified causes.' This is called the characteristic of Vipaka-phala. Isn't Vipaka also using the Vipaka-phala of the previous position as a homogeneous cause (Sabhaga-hetu)? Because it is the Nisyanda-phala of the previous Vipaka. Then it should also be said that it arises from non-specified causes, being of the nature of Nisyanda. Why is it said that it arises from specified causes and is not of the nature of Nisyanda? There is no such fault.

異熟果體由同類因相有雜亂。由異熟因相無雜亂。是故但說從有記生。由此準知非等流性。以等流果與因相似有雜亂故。若異熟果與因相別無雜亂故。何故非情非異熟果。共業所得共受用故。大梵住處諸大梵共感。余可於中有受用理故。多有情業如何共感一非情果。自類因一業緣有多。亦無有過。又見少業能生多果。如何少果非多業生。能作因業。果少果多俱無所妨。異熟因力即不如是。果非共故。共果數招。非順熟義是故異熟不攝非情。似自因法名等流果。謂似同類遍行二因。如同類因。善染無記等流果性。其相亦爾。如遍行因。唯是染污等流果性。其相亦爾。豈不俱起士用果性。亦似自因。如何可言。似自因法名等流果。無等流果不似自因。有士用果與自因異。故似自因名等流果。定無濫彼士用果失。豈不亦有等流異因。如遍行因望異部果。染性同故名似自因。士用果性有與因別。又以因者。謂果與因具二相似。一體二性。體謂受等。性謂善等。若於俱起士用果中。其性雖同而體必異。無二受等俱時生故。若於後起士用果中。性之與體皆容有異。故不可說果定似因。其等流果性必似因。于其體中亦容有似。故唯此果說似自因。然此二因互有寬狹。故別建立果望自因。俱必相似故合立一。由慧盡法名離系果。滅故名

【現代漢語翻譯】現代漢語譯本異熟果（Vipāka-phala，由業力成熟而產生的果報）的自體，由於同類因（Sabhāga-hetu，指與結果在性質上相似的因）的緣故，會有混雜的情況。但由於異熟因（Vipāka-hetu，指能產生異熟果的因）的緣故，不會有混雜的情況。因此，只說從有記（有善惡性質的）法產生。由此可以推知，它不是等流性（Nisyanda，與因相似的性質）。因為等流果（Nisyanda-phala，與因相似的果報）與因相似，所以會有混雜的情況。如果異熟果與因不同，就不會有混雜的情況。為什麼無情物（非生物）不是異熟果呢？因為它們是共業（Sādhāraṇa-karma，眾生共同造作的業）所感得，由大眾共同受用。例如，大梵天（Mahābrahmā）住處，是由諸大梵天共同感得的。其餘的（無情物）也可以在中有（Antarābhava，中陰身）中受用，這是有道理的。為什麼眾多有情（Sattva，眾生）的業會共同感得一個無情果呢？因為自類因只有一個，而業緣（Karmapratyaya，業的助緣）有很多，所以沒有過失。又看到少的業能產生多的果，為什麼少的果不能由多的業產生呢？因為能作因（Kāraṇa-hetu，能產生結果的因）的業，無論是果少還是果多，都沒有妨礙。但異熟因的力量就不是這樣，因為果不是共同的。共同的果會招致數量上的問題，不符合成熟的意義，所以異熟不包括無情物。類似於自身因法的，叫做等流果。指的是類似於同類因和遍行因（Sarvatraga-hetu，能普遍產生結果的因）這兩種因。如同同類因，善、染（污）、無記（非善非惡）的等流果的性質，其相狀也是如此。如同遍行因，只有染污的等流果的性質，其相狀也是如此。難道不是俱起（同時生起）的士用果（Puruṣakāra-phala，由人的努力產生的果報）的性質，也類似於自身因嗎？為什麼可以說類似於自身因法的，叫做等流果呢？因為沒有等流果不類似於自身因，而有士用果與自身因不同，所以類似於自身因的，叫做等流果。一定不會混淆士用果的過失。難道不也有等流果與因不同嗎？例如遍行因望向異部（不同部類）的果，因為染污的性質相同，所以叫做類似於自身因。士用果的性質，有與因不同的。又以因來說，指的是果與因具有兩種相似之處：一體二性。體指的是受等（感受等），性指的是善等。如果在俱起的士用果中，其性質雖然相同，但自體必定不同，因為沒有兩個感受等同時生起。如果在後起的士用果中，性質與自體都可能不同，所以不能說果一定類似於因。而等流果的性質必定類似於因，在自體中也可能相似，所以只有這種果可以說類似於自身因。然而這兩種因（同類因和遍行因）互有寬狹，所以分別建立。果望向自身因，必定相似，所以合立為一。由智慧斷盡煩惱法，叫做離系果（Visamyoga-phala，通過修行斷除煩惱而獲得的解脫果）。滅盡煩惱的緣故，叫做離系果。

【English Translation】 English version The self-nature of Vipāka-phala (result of maturation, the fruit arising from karmic force) is mixed due to Sabhāga-hetu (cause of the same kind, referring to a cause similar in nature to the result). However, it is not mixed due to Vipāka-hetu (cause of maturation, the cause that produces the Vipāka-phala). Therefore, it is only said to arise from marked (having qualities of good or evil) dharmas. From this, it can be inferred that it is not of Nisyanda (flowing forth, a nature similar to the cause). Because Nisyanda-phala (result of flowing forth, a fruit similar to the cause) is similar to the cause, it is mixed. If the Vipāka-phala is different from the cause, it is not mixed. Why are non-sentient things not Vipāka-phala? Because they are obtained through Sādhāraṇa-karma (common karma, karma jointly created by beings) and are commonly enjoyed by the masses. For example, the abode of Mahābrahmā (Great Brahma) is jointly felt by all the Great Brahmas. The rest (of non-sentient things) can also be enjoyed in Antarābhava (intermediate state, the intermediate existence), which is reasonable. Why would the karma of many Sattvas (beings) jointly feel one non-sentient result? Because there is only one cause of the same kind, but there are many Karmapratyaya (karma conditions, auxiliary causes of karma), so there is no fault. Also, seeing that little karma can produce many results, why can't few results be produced by much karma? Because the karma of Kāraṇa-hetu (causal cause, the cause that produces the result), whether the result is few or many, there is no hindrance. But the power of Vipāka-hetu is not like this, because the result is not common. Common results lead to problems in quantity, which does not conform to the meaning of maturation, so Vipāka does not include non-sentient things. That which is similar to the dharma of its own cause is called Nisyanda-phala. It refers to the two causes similar to Sabhāga-hetu and Sarvatraga-hetu (all-pervading cause, the cause that can universally produce results). Like Sabhāga-hetu, the nature of the Nisyanda-phala of good, defiled, and unmarked, its characteristics are also like this. Like Sarvatraga-hetu, only the nature of the defiled Nisyanda-phala, its characteristics are also like this. Isn't the nature of the Puruṣakāra-phala (result of human effort, the fruit arising from human exertion) that arises simultaneously also similar to its own cause? Why can it be said that what is similar to the dharma of its own cause is called Nisyanda-phala? Because there is no Nisyanda-phala that is not similar to its own cause, but there is Puruṣakāra-phala that is different from its own cause, so what is similar to its own cause is called Nisyanda-phala. There will definitely be no confusion with the fault of Puruṣakāra-phala. Isn't there also Nisyanda-phala that is different from the cause? For example, Sarvatraga-hetu looking towards the result of a different category, because the nature of defilement is the same, it is called similar to its own cause. The nature of Puruṣakāra-phala is different from the cause. Also, in terms of cause, it refers to the fruit and cause having two similarities: one substance and two natures. Substance refers to feelings, etc., and nature refers to good, etc. If in the Puruṣakāra-phala that arises simultaneously, although its nature is the same, its self-nature must be different, because no two feelings, etc., arise simultaneously. If in the Puruṣakāra-phala that arises later, the nature and self-nature may both be different, so it cannot be said that the fruit is necessarily similar to the cause. But the nature of Nisyanda-phala must be similar to the cause, and it may also be similar in self-nature, so only this fruit can be said to be similar to its own cause. However, these two causes (cause of the same kind and all-pervading cause) have different widths, so they are established separately. The fruit looking towards its own cause must be similar, so they are combined into one. The dharma of exhausting afflictions through wisdom is called Visamyoga-phala (result of separation, the fruit of liberation obtained by eliminating afflictions through practice). Because of the extinction of afflictions, it is called Visamyoga-phala.

盡。擇故名慧。即說擇滅名離系果。由擇為因離諸繫縛。證得此滅故名為果。若法因彼勢力所生。即說此法名士用果。此有四種。如前已說。言俱生者。謂同一時更互為因力所生法。言無間者。謂次後生如世第一法生苦法智忍。言隔越者。謂隔時生。如農夫等於穀麥等。言不生者。所謂涅槃。無間道力彼得生故。此既不生如何可說。彼力生故名士用果。現見於得亦說生名。如說。我財生是我得財義若無間道斷諸隨眠。所證擇滅。名離系果及士用果。若無間道不斷隨眠。所證擇滅。唯士用果非離系果。歷諸位說如順正理。諸有為法除在前生。是余有為之增上果。必無少果在因前生。果若前生后因無用。應未來法畢竟不生。士用增上二果何別。士用果名唯對作者。增上果名兼對受者。于上所說六種因中。何位何因取果與果。頌曰。

五取果唯現　　二與果亦然　過現與二因　　一與唯過去

論曰。五因取果。唯于現在定非過去。彼已取故。亦非未來。無作用故。言取果者。是能引義。謂引未來令其生等。于同體類。能為種子。于異體類由同一果。于非一果。由同性類。于異性類。而由有是。自聚相續。是故一切皆名能引。如是能引名為取果。此取果用。唯現在有。非於去來。唯此可名有為作用。相應俱有異熟

【現代漢語翻譯】現代漢語譯本：盡（Nirodha，滅盡）。選擇的緣故叫做慧（Prajna，智慧）。因此說，通過選擇而達到的滅盡叫做離系果（Visamyoga-phala，解脫果）。由於選擇是原因，可以脫離各種束縛，證得這種滅盡，所以稱之為果。如果某種法是由於彼（指無間道）的勢力所生，就說此法名為士用果（Purusakara-phala，士夫果）。這種果有四種，如前面已經說過。所說的俱生（Sahabhu-hetu，俱生因），是指同一時間相互作為原因和力量所生的法。所說的無間（Samanantara-hetu，等無間緣），是指緊接著後生的，比如世第一法生起苦法智忍（Ksudraka-dharma-jnana-ksanti，小法智忍）。所說的隔越（Adhipati-hetu，增上緣），是指隔一段時間后產生的，比如農夫對於穀物等。所說的不生（Anutpada，不生），就是指涅槃（Nirvana），因為無間道的力量使它得以產生。既然它不生，為什麼可以說它是士用果呢？因為是彼（指無間道）的力量所生，所以名為士用果。現在看到『得』也說成『生』，比如會說：『我的財產生了』，意思就是『我得到了財產』。如果無間道斷除了所有的隨眠（Anusaya，隨眠），所證得的擇滅（Pratisankhya-nirodha，擇滅），叫做離系果和士用果。如果無間道沒有斷除隨眠，所證得的擇滅，僅僅是士用果，不是離系果。歷經各個階段的說法，就像《順正理論》（Nyayanusara-sastra）所說的那樣。所有的有為法（Samskrta-dharma，有為法），除了在前生的，是其餘有為法的增上果（Adhipati-phala，增上果）。絕對沒有果在因之前產生的。如果果在因之前產生，那麼後來的因就沒有用了，那麼未來的法就應該永遠不會產生。士用果和增上果有什麼區別呢？士用果的名稱僅僅針對作者而言，增上果的名稱兼顧作者和受者。在上面所說的六種因中，哪個階段的哪個因取果和與果呢？頌文說：

五因取果唯現在，二因與果亦復然。過去現在與二因，一因與果唯過去。

論述說：五種因取果，僅僅在現在，一定不是過去，因為過去已經取過了；也不是未來，因為沒有作用。所說的『取果』，是能夠引導的意思，就是引導未來使其產生等等。對於同類的，能夠作為種子；對於不同類的，由於同一個果；對於非同一個果，由於同一種性質；對於不同性質的，由於有『是』。自己聚集相續，因此一切都叫做能夠引導。像這樣能夠引導，叫做取果。這種取果的作用，僅僅現在才有，不是過去和未來。只有這才能叫做有為的作用。相應、俱有、異熟（Vipaka，異熟）。

【English Translation】 English version: Nirodha (盡, extinction) is named 'wisdom' (Prajna, 慧) because of selection. Therefore, the extinction attained through selection is called 'Visamyoga-phala' (離系果, fruit of detachment). Because selection is the cause, one can be free from all bonds and attain this extinction, hence it is called a fruit. If a certain dharma (法) is produced by the power of 'that' (referring to the path of no-outflow), this dharma is called 'Purusakara-phala' (士用果, fruit of effort). There are four types of this fruit, as mentioned earlier. 'Sahabhu-hetu' (俱生因, co-existent cause) refers to dharmas that arise at the same time, mutually acting as cause and power. 'Samanantara-hetu' (無間, immediate cause) refers to what arises immediately after, such as the arising of 'Ksudraka-dharma-jnana-ksanti' (苦法智忍, forbearance of the knowledge of suffering) from the 'highest mundane dharma' (世第一法). 'Adhipati-hetu' (隔越, dominant cause) refers to what arises after a period of time, such as farmers in relation to grains. 'Anutpada' (不生, non-arising) refers to Nirvana (涅槃), because the power of the path of no-outflow enables it to arise. Since it does not arise, why can it be called 'Purusakara-phala'? Because it is produced by the power of 'that' (referring to the path of no-outflow), it is called 'Purusakara-phala'. Now, 'attaining' is also referred to as 'arising', such as saying, 'My wealth has arisen,' meaning 'I have attained wealth.' If the path of no-outflow eradicates all 'Anusaya' (隨眠, latent tendencies), the 'Pratisankhya-nirodha' (擇滅, extinction through wisdom) attained is called both 'Visamyoga-phala' and 'Purusakara-phala'. If the path of no-outflow does not eradicate 'Anusaya', the 'Pratisankhya-nirodha' attained is only 'Purusakara-phala', not 'Visamyoga-phala'. The explanations through various stages are as described in the 'Nyayanusara-sastra' (順正理論). All 'Samskrta-dharma' (有為法, conditioned dharmas), except those that arise before, are the 'Adhipati-phala' (增上果, dominant fruit) of other conditioned dharmas. There is absolutely no fruit that arises before the cause. If the fruit arises before the cause, then the later cause is useless, and future dharmas should never arise. What is the difference between 'Purusakara-phala' and 'Adhipati-phala'? The name 'Purusakara-phala' refers only to the agent, while the name 'Adhipati-phala' refers to both the agent and the recipient. Among the six causes mentioned above, which cause at which stage takes and gives the fruit? The verse says:

The five causes take the fruit only in the present, the two causes also give the fruit in the same way. The past and present are related to the two causes, one cause gives the fruit only in the past.

The treatise says: The five causes take the fruit only in the present, certainly not in the past, because the past has already taken it; nor in the future, because there is no function. The so-called 'taking the fruit' means being able to guide, that is, guiding the future to arise, and so on. For those of the same kind, it can serve as a seed; for those of different kinds, it is due to the same fruit; for those that are not the same fruit, it is due to the same nature; for those of different natures, it is due to the existence of 'is'. Gathering and continuing on one's own, therefore everything is called being able to guide. Being able to guide in this way is called taking the fruit. This function of taking the fruit exists only in the present, not in the past or future. Only this can be called a conditioned action. Correspondence, co-existence, 'Vipaka' (異熟, result).

三因。皆說功能名為作用。果異因故。二俱時故。所言五者。簡能作因。然能作因。能取果者。定唯現在。與通過現。應如同類。遍行二因。但非一切。有增上果。可取或與故此不說。如何此因唯現取果。如本論說。過去諸法為等無間能生二心。若出無想滅盡定心。由入二定心現在時取者。則應二定永不現前。等無間緣。取與俱故。無如是事。入二定心唯現在時。能取二定及出心果。然由二定是正所求必應先起。由此為障令出定心。非於入心無間即起。據與果義說過去生二心。此義於後當更分別。故能作因如同類遍行。總取未來為自增上果。然或有說。此能作因。取果與果俱通過現。理不應然。取果作用唯現有故。俱有相應與果亦爾。唯于現在。由此二因取果與果必俱時故。同類遍行二因與果通於過現。能作因中諸有果者。應同此說。然非一切皆容有果。故此不論。同遍二因。有等流果。無間生者。即現在時。于無間果亦取亦與。此果已生二因已滅。名已取與。若此二因滅至過去。其等流果方至生時。則此二因。于生位果。先取今與。言與果者。謂此諸因正與彼力令其生等。其能作因正居現在。彼增上果有現已生。如眼根等生眼識等。有無間生。如世第一法等生苦法智忍等。有隔越生。如順解脫分善根等生三乘菩提盡

【現代漢語翻譯】現代漢語譯本三因（三種因：能作因、同類因、遍行因）。都說功能名為作用，因為果和因不同，而且兩者同時存在。所說的五種因（五因：能作因、俱有因、同類因、相應因、遍行因）是爲了簡別能作因。然而，能作因能取得果的，必定只是現在。與同類因、遍行因一樣，應該如同類因一樣，普遍執行的兩種因，但並非一切都有增上果，可以取得或給予，所以這裡不說。為什麼這個因只能在現在取得果呢？如《阿毗達磨俱舍論》所說，過去的諸法作為等無間緣（直接的、無間隔的條件）能生起兩種心（指無想定和滅盡定）。如果從無想定、滅盡定出來的心，是由進入這兩種定的心在現在時取得的，那麼這兩種定就應該永遠不會現前了。因為等無間緣是取得和給予同時進行的，沒有這樣的事情。進入這兩種定的心只有在現在時，才能取得這兩種定以及出定心的果。然而，由於這兩種定是真正所求的，必定應該先產生。因此，以此為障礙，使得出定心，並非在入定心無間隙地產生。根據給予果的意義，說過去生起兩種心。這個意義在後面會更分別說明。所以，能作因如同同類因、遍行因，總括地取得未來作為自己的增上果。然而，或者有人說，這個能作因，取得果和給予果都是通過過去和現在。道理不應該是這樣，取得果的作用只有現在才有。俱有因、相應因給予果也是這樣，只有在現在。由此，這兩種因取得果和給予果必定是同時的。同類因、遍行因給予果，貫通過去和現在。能作因中，凡是有果的，應該和這兩種因一樣說。然而，並非一切都能容許有果，所以這裡不論述。同類因、遍行因，有等流果（性質相似的果）。無間生起的，即現在時，對於無間果，也是取得也是給予。這個果已經產生，兩種因已經滅去，名為已取得已給予。如果這兩種因滅去，到了過去，它們的等流果才到產生的時候，那麼這兩種因，在產生位的果，先取得，現在給予。所說給予果，是指這些因正在給予那個力量，令其產生等等。那個能作因正居於現在，那個增上果有現在已經產生的，如眼根等產生眼識等；有無間生起的，如世第一法等產生苦法智忍等；有隔越生起的，如順解脫分善根等產生三乘菩提盡（指聲聞乘、緣覺乘、菩薩乘的菩提和涅槃）。

【English Translation】 English version The three hetus (causes): năngzuò yī হেতু (efficient cause), tónglèi yī হেতু (homogeneous cause), biànxíng yī হেতু (universal cause). All say that function and name are the effect, because the result is different from the cause, and the two exist simultaneously. The five causes mentioned are to distinguish the năngzuò yī হেতু (efficient cause). However, the năngzuò yī হেতু (efficient cause) that can obtain the result must be only in the present. Like the tónglèi yī হেতু (homogeneous cause) and biànxíng yī হেতু (universal cause), it should be like the tónglèi yī হেতু (homogeneous cause). The two causes that universally operate, but not all, have adhipati-phala (dominant effect), which can be obtained or given, so it is not mentioned here. Why can this cause only obtain the result in the present? As the Abhidharmakośabhāṣya says, past dharmas, as samanantarapratyaya (immediately preceding condition), can generate two minds (referring to the non-perceptual samāpatti and cessation samāpatti). If the mind emerging from the non-perceptual samāpatti and cessation samāpatti is obtained by the mind entering these two samāpattis in the present, then these two samāpattis should never appear. Because samanantarapratyaya (immediately preceding condition) is obtaining and giving simultaneously, there is no such thing. The mind entering these two samāpattis can only obtain the result of these two samāpattis and the mind emerging from samāpatti in the present. However, since these two samāpattis are truly sought, they must arise first. Therefore, as an obstacle, the mind emerging from samāpatti does not arise without interruption from the mind entering samāpatti. According to the meaning of giving the result, it is said that the past generates two minds. This meaning will be further explained later. Therefore, the năngzuò yī হেতু (efficient cause), like the tónglèi yī হেতু (homogeneous cause) and biànxíng yī হেতু (universal cause), comprehensively obtains the future as its own adhipati-phala (dominant effect). However, some may say that this năngzuò yī হেতু (efficient cause), obtaining the result and giving the result, both pass through the past and present. The principle should not be like this, the function of obtaining the result only exists in the present. The sahabhū-hetu (coexistent cause) and sampayukta-hetu (associated cause) giving the result are also like this, only in the present. Therefore, these two causes obtaining the result and giving the result must be simultaneous. The tónglèi yī হেতু (homogeneous cause) and biànxíng yī হেতু (universal cause) giving the result penetrate the past and present. Among the năngzuò yī hetus (efficient causes), those that have results should be said in the same way as these two causes. However, not everything can allow results, so it is not discussed here. The tónglèi yī হেতু (homogeneous cause) and biànxíng yī হেতু (universal cause) have nisyanda-phala (result of outflow, i.e., a result similar to its cause). What arises without interruption, that is, in the present, for the immediately preceding result, it is both obtaining and giving. This result has already arisen, and the two causes have already ceased, called already obtained and already given. If these two causes cease and reach the past, their nisyanda-phala (result of outflow) will reach the time of arising, then these two causes, in the result of the arising position, first obtain and now give. What is said to give the result refers to these causes that are giving that power, causing it to arise, etc. That năngzuò yī হেতু (efficient cause) is residing in the present, that adhipati-phala (dominant effect) has already arisen in the present, such as the eye faculty producing eye consciousness, etc.; there are those that arise without interruption, such as the lokāgradharma (highest mundane dharma) producing kṣānti (forbearance) of the苦法智忍 (bitterness dharma wisdom forbearance), etc.; there are those that arise with separation, such as the shunjiětuō fēn shàngēn (roots of good that accord with liberation) producing the bodhi and exhaustion of the three vehicles (referring to the bodhi and nirvana of the śrāvakayāna (hearer vehicle), pratyekabuddhayāna (solitary buddha vehicle), and bodhisattvayāna (bodhisattva vehicle)).

智等。有緣無緣善不善等。諸同類因。取果與果。時有同異。有四句等。如順正理廣說應知。異熟與果唯於過去。由異熟果。無與因俱。或無間故。西方諸師說五果外別有四果。一加行果。二安立果。三和合果。四修習果。此皆士用增上果攝。由是故說果唯有五。辯因果已復應思擇。此中何法幾因所生。應知此中法略有四。謂染污法異熟生法。初無漏法。三所餘法。余法者何。謂除異熟余無記法。除初無漏諸餘善法如是四法。頌曰。

染污異熟生　　余初聖如次　除異熟遍二　　及同類餘生　此謂心心所　　余及除相應

論曰。諸染污法除異熟因餘五因生。由異熟因所生諸法非染污。故異熟生法除遍行因餘五因。生由遍行因所生諸法唯染污故。三所餘法雙除異熟遍行二因。餘四因生由所餘法非異熟性故。及非染污故。初無漏法及除同類。及言為顯。亦除異熟遍行二因。餘三因生。由初無漏無有前生同類法故。及是善故。如是四法。為說何等。應知唯說心及心所。若爾所餘不相應行及色四法。復幾因生。如心心所。除因外及除相應。應知余法。從四三二。余因所生。謂染污色。不相應行。如心心所除異熟因及除相應。餘四因生異熟生色不相應行。如心心所除遍行因及除相應。餘四因生三所餘色不相應行。

【現代漢語翻譯】現代漢語譯本：智等（智慧等等）。有緣無緣善不善等。諸同類因。取果與果。時有同異。有四句等。如《順正理論》廣說應知。異熟與果唯於過去。由異熟果。無與因俱。或無間故。西方諸師說五果外別有四果：一、加行果；二、安立果；三、和合果；四、修習果。此皆士用增上果攝。由是故說果唯有五。辯因果已復應思擇。此中何法幾因所生。應知此中法略有四：謂染污法、異熟生法、初無漏法、三所餘法。余法者何？謂除異熟余無記法。除初無漏諸餘善法如是四法。頌曰：

染污異熟生　　余初聖如次　除異熟遍二　　及同類餘生　此謂心心所　　余及除相應

論曰：諸染污法除異熟因餘五因生。由異熟因所生諸法非染污。故異熟生法除遍行因餘五因生。由遍行因所生諸法唯染污故。三所餘法雙除異熟遍行二因。餘四因生由所餘法非異熟性故。及非染污故。初無漏法及除同類。及言為顯。亦除異熟遍行二因。餘三因生。由初無漏無有前生同類法故。及是善故。如是四法。為說何等。應知唯說心及心所。若爾所餘不相應行及色四法。復幾因生。如心心所。除因外及除相應。應知余法。從四三二。余因所生。謂染污色。不相應行。如心心所除異熟因及除相應。餘四因生異熟生色不相應行。如心心所除遍行因及除相應。餘四因生三所餘色不相應行。

【English Translation】 English version: Intelligence, etc. Conditioned, unconditioned, wholesome, unwholesome, etc. All homogenous causes. Taking effect and giving effect. Times are the same and different. There are four possibilities, etc. As explained extensively in the Nyāyānusāriṇī, it should be known. The maturation and its result are only in the past. Because the result of maturation does not occur simultaneously with the cause, or without interval. Some Western teachers say that besides the five results, there are four other results: 1. Result of effort; 2. Result of establishment; 3. Result of combination; 4. Result of cultivation. These are all included in the result of effort and dominance. Therefore, it is said that there are only five results. Having discussed cause and effect, one should further consider: By how many causes is each dharma produced? It should be known that there are roughly four types of dharmas: namely, defiled dharmas, maturation-born dharmas, initial unconditioned dharmas, and the remaining dharmas. What are the remaining dharmas? They are the remaining unwholesome dharmas excluding maturation. And all remaining wholesome dharmas excluding the initial unconditioned. These are the four types of dharmas. The verse says:

Defiled, maturation-born, the remaining, initial, holy, in order 　Excluding maturation, pervasive two, and homogenous, remaining born 　This refers to mind and mental factors, the remaining and excluding association

Treatise says: All defiled dharmas are produced by the five causes excluding the maturation cause. Because the dharmas produced by the maturation cause are not defiled. Therefore, maturation-born dharmas are produced by the five causes excluding the pervasive cause. Because the dharmas produced by the pervasive cause are only defiled. The three remaining dharmas exclude both the maturation and pervasive causes. They are produced by the remaining four causes because the remaining dharmas are not of the nature of maturation and are not defiled. The initial unconditioned dharmas also exclude the homogenous cause. The word 'also' indicates that they also exclude the maturation and pervasive causes. They are produced by the remaining three causes because the initial unconditioned dharmas do not have prior homogenous dharmas and are wholesome. These four dharmas, what are they referring to? It should be known that they only refer to mind and mental factors. If so, by how many causes are the remaining non-associated formations and the four types of form produced? Like mind and mental factors, excluding cause and excluding association. It should be known that the remaining dharmas are produced by the remaining causes, from four, three, or two. That is, defiled form and non-associated formations, like mind and mental factors, excluding the maturation cause and excluding association, are produced by the remaining four causes. Maturation-born form and non-associated formations, like mind and mental factors, excluding the pervasive cause and excluding association, are produced by the remaining four causes. The three remaining form and non-associated formations.

如心心所雙除異熟遍行二因及除相應。餘三因生初無漏色不相應行。如心心所除前三因及除相應。餘二因生一因生法決定無有。今應思擇一切法中。何法能為幾因自性。謂或有法具足能為六因自性。次第乃至有法能為一因自性。此中有法具足能為六因性者。謂諸過現不善遍行心心所法。有法能為五因性者。謂諸過現不善非遍心心所法。或無記遍心心所法。或善有漏心心所法。或不善遍不相應行。有法能為四因性者。謂諸過現不善色法。或善有漏色心不相應行。或不善非遍心不相應行。或無記遍。不相應行。或無記非遍心心所法。或諸無漏心心所法。或諸未來不善善有漏心心所法。有法能為三因性者。謂諸過現無記色法。或無記非遍心不相應行。或無漏色不相應行。或未來不善及善有漏色心不相應行。或無記無漏心心所法。有法能為二因性者。謂諸未來無記無漏色心不相應行。有法能為一因性者。謂無為法無法非因有法非果。所謂虛空及非擇滅。復應思擇。如是六因自性相望有純有雜且能作因。對俱有因為順后句。謂俱有因必雜能作。有純能作。非俱有因。謂無為法。又能作因對同類因亦順后句。謂同類因必雜能作。有純能作。非同類因。謂未來法及無為法。又能作因對相應因亦順后句。謂相應因必雜能作。有純能作。

【現代漢語翻譯】現代漢語譯本：例如，心和心所（Citta-caitta，心所是伴隨心的各種心理因素）可以去除異熟因（Vipākahetu，導致異熟果報的因）、遍行因（Sabbatthagahetu，在所有不善心中普遍存在的因）這兩種因，以及去除與相應因（Sampayuttahetu，與心相應的因）的相應性。其餘三種因可以產生最初的無漏色（Anāsava-rūpa，沒有煩惱的色法）和不相應行（Cittavippayutta-saṅkhāra，不與心相應的行蘊）。例如，心和心所可以去除前三種因，以及去除與相應因的相應性。其餘兩種因可以產生，而由一種因產生的法是絕對沒有的。現在應該思考在一切法中，什麼法能夠作為幾種因的自性。也就是說，或者有法能夠完全作為六種因的自性，依次乃至有法能夠作為一種因的自性。這裡，有法能夠完全作為六因的自性，指的是過去和現在的不善遍行心和心所法。有法能夠作為五因的自性，指的是過去和現在的不善非遍心和心所法，或者無記遍行心和心所法，或者善的有漏心和心所法，或者不善遍行不相應行。有法能夠作為四因的自性，指的是過去和現在的不善色法，或者善的有漏色法和不相應行，或者不善非遍心不相應行，或者無記遍行不相應行，或者無記非遍心和心所法，或者諸無漏心和心所法，或者諸未來不善和善的有漏心和心所法。有法能夠作為三因的自性，指的是過去和現在的無記色法，或者無記非遍心不相應行，或者無漏色法和不相應行，或者未來不善和善的有漏色法和不相應行，或者無記無漏心和心所法。有法能夠作為二因的自性，指的是未來無記無漏色法和不相應行。有法能夠作為一種因的自性，指的是無為法（Asaṅkhata-dhamma，不生不滅的法），無法（不存在的法），非因有法（不是因的法），非果（不是果的法），例如虛空（Ākāsa）和非擇滅（Nirodha-samāpatti）。還應該思考，像這樣六因的自性相互之間，有純粹的也有混雜的，並且能作因（Kāraṇahetu，產生結果的因）對於俱有因（Sahabhūhetu，同時存在的因）來說，遵循後面的說法，也就是說，俱有因必定混雜能作因，有純粹的能作因，不是俱有因，指的是無為法。並且能作因對於同類因（Sabhāgahetu，產生同類果的因）也遵循後面的說法，也就是說，同類因必定混雜能作因，有純粹的能作因，不是同類因，指的是未來法和無為法。並且能作因對於相應因也遵循後面的說法，也就是說，相應因必定混雜能作因，有純粹的能作因。

【English Translation】 English version: For example, Citta (mind) and Citta-caitta (mental factors, the various psychological elements that accompany the mind) can remove Vipākahetu (the cause of resultant effects), Sabbatthagahetu (the cause that is universally present in all unwholesome minds), and remove the association with Sampayuttahetu (the cause associated with the mind). The remaining three causes can produce the initial Anāsava-rūpa (undefiled form, form without defilements) and Cittavippayutta-saṅkhāra (formations not associated with the mind). For example, Citta and Citta-caitta can remove the first three causes and remove the association with Sampayuttahetu. The remaining two causes can produce, but a dharma produced by one cause is absolutely non-existent. Now, one should contemplate among all dharmas, which dharma can be the nature of how many causes. That is, either there is a dharma that can completely be the nature of six causes, sequentially down to a dharma that can be the nature of one cause. Here, a dharma that can completely be the nature of six causes refers to past and present unwholesome pervasive Citta and Citta-caitta. A dharma that can be the nature of five causes refers to past and present unwholesome non-pervasive Citta and Citta-caitta, or indeterminate pervasive Citta and Citta-caitta, or wholesome defiled Citta and Citta-caitta, or unwholesome pervasive formations not associated with the mind. A dharma that can be the nature of four causes refers to past and present unwholesome form, or wholesome defiled form and formations not associated with the mind, or unwholesome non-pervasive formations not associated with the mind, or indeterminate pervasive formations not associated with the mind, or indeterminate non-pervasive Citta and Citta-caitta, or all undefiled Citta and Citta-caitta, or all future unwholesome and wholesome defiled Citta and Citta-caitta. A dharma that can be the nature of three causes refers to past and present indeterminate form, or indeterminate non-pervasive formations not associated with the mind, or undefiled form and formations not associated with the mind, or future unwholesome and wholesome defiled form and formations not associated with the mind, or indeterminate undefiled Citta and Citta-caitta. A dharma that can be the nature of two causes refers to future indeterminate undefiled form and formations not associated with the mind. A dharma that can be the nature of one cause refers to Asaṅkhata-dhamma (unconditioned dharma, dharma that does not arise or cease), non-existent dharma, dharma that is not a cause, not a result, such as Ākāsa (space) and Nirodha-samāpatti (cessation attainment). It should also be considered that, like this, the natures of the six causes in relation to each other are either pure or mixed, and Kāraṇahetu (the efficient cause, the cause that produces a result) in relation to Sahabhūhetu (the co-existent cause, the cause that exists simultaneously) follows the latter statement, that is, the co-existent cause must be mixed with the efficient cause, there is a pure efficient cause, not a co-existent cause, referring to unconditioned dharmas. And the efficient cause in relation to Sabhāgahetu (the similar cause, the cause that produces a similar result) also follows the latter statement, that is, the similar cause must be mixed with the efficient cause, there is a pure efficient cause, not a similar cause, referring to future dharmas and unconditioned dharmas. And the efficient cause in relation to the Sampayuttahetu also follows the latter statement, that is, the associated cause must be mixed with the efficient cause, there is a pure efficient cause.

非相應因。謂諸色法不相應行及無為法。又能作因對遍行因亦順后句。謂遍行因。必雜能作。有純能作。非遍行因謂未來法。過去現在非遍行法及無為法。又能作因對異熟因亦順后句。謂異熟因必雜能作有純能作非異熟因。謂無記法及無漏法。若俱有因對同類因為順后句。謂同類因必雜俱有。有純俱有非同類因。謂未來法。又俱有因對相應因亦順后句。謂相應因必雜俱有有純俱有非相應因。謂諸色法不相應行。又俱有因對遍行因亦順后句。謂遍行因必雜俱有。有純俱有非遍行因。謂未來法過去現在非遍行法。又俱有因對異熟因亦順后句。謂異熟因必雜俱有。有純俱有非異熟因。謂諸有為中無記無漏法。若同類因對相應因應作四句。第一句者。謂過去現在色不相應行第二句者。謂未來世心心所法。第三句者。謂過現世心心所法。第四句者。謂未來色不相應行及無為法。又同類因對遍行因為順后句。謂遍行因必雜同類。有純同類非遍行因。謂過現世非遍行法。又同類因對異熟因應作四句。第一句者。謂過去現在無記無漏法。第二句者。謂未來不善及善有漏法。第三句者。謂過現不善及善有漏法。第四句者。謂未來世無記無漏及無為法。若相應因對遍行因應作四句。第一句者。謂未來世心心所法。過現非遍心心所法。第二句

【現代漢語翻譯】現代漢語譯本非相應因：指的是諸如色法（Rūpa，物質現象）、不相應行法（Citta-viprayukta-saṃskāra，心不相應行）以及無為法（Asaṃskṛta，非因緣和合的法）。能作因（Kāraṇa-hetu，作用因）對遍行因（Sarvatraga-hetu，一切處因）的關係是順后句，也就是說，遍行因必然包含能作因，但存在純粹的能作因，不是遍行因，例如未來的法。過去的、現在的非遍行法以及無為法也是如此。能作因對異熟因（Vipāka-hetu，果報因）的關係也是順后句，即異熟因必然包含能作因，但存在純粹的能作因，不是異熟因，例如無記法（Avyākṛta，非善非惡的法）和無漏法（Anāsrava，無煩惱的法）。如果俱有因（Sahabhū-hetu，共同生起因）對同類因（Sabhāga-hetu，同類因）的關係是順后句，那麼同類因必然包含俱有因，但存在純粹的俱有因，不是同類因，例如未來的法。俱有因對相應因（Saṃprayuktaka-hetu，相應因）的關係也是順后句，即相應因必然包含俱有因，但存在純粹的俱有因，不是相應因，例如諸如色法和不相應行法。俱有因對遍行因的關係也是順后句，即遍行因必然包含俱有因，但存在純粹的俱有因，不是遍行因，例如未來的法，以及過去的、現在的非遍行法。俱有因對異熟因的關係也是順后句，即異熟因必然包含俱有因，但存在純粹的俱有因，不是異熟因，例如諸有為法（Saṃskṛta，因緣和合的法）中的無記法和無漏法。如果同類因對相應因，應作四句區分：第一句：過去和現在的色法、不相應行法。第二句：未來的心和心所法（Citta-caitta，精神現象）。第三句：過去和現在的心和心所法。第四句：未來的色法、不相應行法以及無為法。同類因對遍行因的關係是順后句，即遍行因必然包含同類因，但存在純粹的同類因，不是遍行因，例如過去和現在的非遍行法。同類因對異熟因，應作四句區分：第一句：過去和現在的無記法和無漏法。第二句：未來不善（Akuśala，不道德的）和善（Kuśala，道德的）的有漏法（Sāsrava，有煩惱的法）。第三句：過去和現在的不善和善的有漏法。第四句：未來的無記法、無漏法以及無為法。如果相應因對遍行因，應作四句區分：第一句：未來的心和心所法，以及過去和現在非遍行的心和心所法。第二句：

【English Translation】 English version Non-concomitant cause: Refers to phenomena such as Rūpa (form, material phenomena), Citta-viprayukta-saṃskāra (mind-independent formations), and Asaṃskṛta (unconditioned dharmas). The relationship between Kāraṇa-hetu (productive cause) and Sarvatraga-hetu (omnipresent cause) follows the latter, meaning that the Sarvatraga-hetu necessarily includes the Kāraṇa-hetu, but there exists a pure Kāraṇa-hetu that is not a Sarvatraga-hetu, such as future dharmas. The same applies to past and present non-Sarvatraga dharmas, as well as Asaṃskṛta. The relationship between Kāraṇa-hetu and Vipāka-hetu (resultant cause) also follows the latter, meaning that the Vipāka-hetu necessarily includes the Kāraṇa-hetu, but there exists a pure Kāraṇa-hetu that is not a Vipāka-hetu, such as Avyākṛta (indeterminate dharmas) and Anāsrava (untainted dharmas). If the relationship between Sahabhū-hetu (co-existent cause) and Sabhāga-hetu (cause of similarity) follows the latter, then the Sabhāga-hetu necessarily includes the Sahabhū-hetu, but there exists a pure Sahabhū-hetu that is not a Sabhāga-hetu, such as future dharmas. The relationship between Sahabhū-hetu and Saṃprayuktaka-hetu (associated cause) also follows the latter, meaning that the Saṃprayuktaka-hetu necessarily includes the Sahabhū-hetu, but there exists a pure Sahabhū-hetu that is not a Saṃprayuktaka-hetu, such as Rūpa and Citta-viprayukta-saṃskāra. The relationship between Sahabhū-hetu and Sarvatraga-hetu also follows the latter, meaning that the Sarvatraga-hetu necessarily includes the Sahabhū-hetu, but there exists a pure Sahabhū-hetu that is not a Sarvatraga-hetu, such as future dharmas, and past and present non-Sarvatraga dharmas. The relationship between Sahabhū-hetu and Vipāka-hetu also follows the latter, meaning that the Vipāka-hetu necessarily includes the Sahabhū-hetu, but there exists a pure Sahabhū-hetu that is not a Vipāka-hetu, such as Avyākṛta and Anāsrava dharmas among all Saṃskṛta (conditioned) dharmas. If considering the relationship between Sabhāga-hetu and Saṃprayuktaka-hetu, four categories should be distinguished: First category: Past and present Rūpa and Citta-viprayukta-saṃskāra. Second category: Future Citta-caitta (mind and mental factors). Third category: Past and present Citta-caitta. Fourth category: Future Rūpa, Citta-viprayukta-saṃskāra, and Asaṃskṛta. The relationship between Sabhāga-hetu and Sarvatraga-hetu follows the latter, meaning that the Sarvatraga-hetu necessarily includes the Sabhāga-hetu, but there exists a pure Sabhāga-hetu that is not a Sarvatraga-hetu, such as past and present non-Sarvatraga dharmas. Regarding the relationship between Sabhāga-hetu and Vipāka-hetu, four categories should be distinguished: First category: Past and present Avyākṛta and Anāsrava dharmas. Second category: Future Akuśala (unwholesome) and Kuśala (wholesome) Sāsrava (tainted) dharmas. Third category: Past and present Akuśala and Kuśala Sāsrava dharmas. Fourth category: Future Avyākṛta, Anāsrava, and Asaṃskṛta. If considering the relationship between Saṃprayuktaka-hetu and Sarvatraga-hetu, four categories should be distinguished: First category: Future Citta-caitta, and past and present non-Sarvatraga Citta-caitta. Second category:

者。謂過去現在遍不相應行。第三句者。謂過去現在遍心心所法。第四句者。謂諸色法未來一切不相應行。過現非遍不相應行。及無為法。又相應因對異熟因亦作四句。第一句者。謂無記無漏諸心心所法。第二句者。謂不善善有漏色不相應行。第三句者謂不善善有漏諸心心所法。第四句者。謂無記無漏色不相應行及無為法。若遍行因對異熟因應作四句。第一句者。謂過去現在無記遍行法。第二句者。謂未來不善及善有漏法。過現善有漏不善非遍法。第三句者。謂過去現在不善遍行法。第四句者。謂未來世無記無漏法。過現無漏無記非遍法及無為法。又應思擇如是六因。色非色等諸門差別。謂六因中相應遍行。二因非色。余之四因通色非色。有見無見有對無對。應知亦爾。又六因中唯相應因但相應法。余通相應不相應法。有所依無所依。有發悟無發悟。有行相無行相。有所緣無所緣。應知亦爾。又六因中遍行異熟二因唯有漏。余之四因通有漏無漏。又六因中能作一因通有為無為。余之五因一向是有為。又六因中遍行一因唯是染余之五因通染及不染。有罪無罪黑白有覆無覆順退不順退。應知亦爾。又六因中異熟一因唯有異熟。余之五因通有異熟及無異熟。又六因中能作一因通三世非世。俱有相應異熟三因皆通三世。同類遍

【現代漢語翻譯】現代漢語譯本：『者』，指的是過去和現在不普遍相應的行（saṃprayukta-viprayoga-hetu）。第三句，指的是過去和現在普遍的心和心所法（citta-caitta）。第四句，指的是諸色法（rūpa-dharma）、未來的一切不相應行，過去和現在非普遍的不相應行，以及無為法（asaṃskṛta-dharma）。此外，相應因（saṃprayukta-hetu）對異熟因（vipāka-hetu）也可以作四句區分。第一句，指的是無記（avyākṛta）和無漏（anāsrava）的諸心和心所法。第二句，指的是不善（akuśala）和善（kuśala）的有漏（sāsrava）色法和不相應行。第三句，指的是不善和善的有漏諸心和心所法。第四句，指的是無記和無漏的色法、不相應行以及無為法。如果遍行因（sarvatraga-hetu）對異熟因，應作四句區分。第一句，指的是過去和現在無記的遍行法。第二句，指的是未來不善以及善的有漏法，過去和現在善的有漏不善非遍法。第三句，指的是過去和現在不善的遍行法。第四句，指的是未來世無記無漏法，過去和現在無漏無記非遍法以及無為法。此外，應當思擇如是六因（ṣaṭ-hetu）在色（rūpa）非色（arūpa）等諸方面的差別。六因中，相應因和遍行因二者非色，其餘四因通於色和非色。有見（sanidarśana）無見（anidarśana）、有對（sapratiha）無對（apratiha），應當知道也是如此。此外，六因中，唯有相應因只與相應法相應，其餘通於相應和不相應法。有所依（niśraya）無所依（anāśraya）、有發悟（upanidhāna）無發悟（anupanidhāna）、有行相（ākāra）無行相（anākāra）、有所緣（ālambana）無所緣（anālambana），應當知道也是如此。此外，六因中，遍行因和異熟因二者唯有有漏，其餘四因通於有漏和無漏。此外，六因中，能作因（kāraṇa-hetu）通於有為（saṃskṛta）和無為，其餘五因一向是有為。此外，六因中，遍行因唯是染污（kliṣṭa），其餘五因通於染污和不染污（akliṣṭa）。有罪（sāvajja）無罪（anāvajja）、黑（kṛṣṇa）白（śukla）、有覆（saṃvṛta）無覆（asaṃvṛta）、順（anuloma）退（pratiloma）不順退（na-anuloma-pratiloma），應當知道也是如此。此外，六因中，異熟因唯有異熟果（vipāka-phala），其餘五因通於有異熟和無異熟。此外，六因中，能作因通於三世（tryadhva）和非世（atyadhva），俱有因（sahabhū-hetu）、相應因、異熟因三者都通於三世，同類因（sabhāga-hetu）、遍行因

【English Translation】 English version: 'That' refers to the past and present non-pervasive non-associated activities (saṃprayukta-viprayoga-hetu). The third phrase refers to the past and present pervasive mind and mental factors (citta-caitta). The fourth phrase refers to all form dharmas (rūpa-dharma), all future non-associated activities, past and present non-pervasive non-associated activities, and unconditioned dharmas (asaṃskṛta-dharma). Furthermore, the associated cause (saṃprayukta-hetu) can also be divided into four categories in relation to the resultant cause (vipāka-hetu). The first category refers to the neutral (avyākṛta) and unconditioned (anāsrava) minds and mental factors. The second category refers to the unwholesome (akuśala) and wholesome (kuśala) conditioned (sāsrava) form and non-associated activities. The third category refers to the unwholesome and wholesome conditioned minds and mental factors. The fourth category refers to the neutral and unconditioned form, non-associated activities, and unconditioned dharmas. If the pervasive cause (sarvatraga-hetu) is considered in relation to the resultant cause, it should be divided into four categories. The first category refers to the past and present neutral pervasive dharmas. The second category refers to the future unwholesome and wholesome conditioned dharmas, and the past and present wholesome conditioned unwholesome non-pervasive dharmas. The third category refers to the past and present unwholesome pervasive dharmas. The fourth category refers to the future neutral and unconditioned dharmas, and the past and present unconditioned neutral non-pervasive dharmas and unconditioned dharmas. Furthermore, one should consider the differences among these six causes (ṣaṭ-hetu) in terms of form (rūpa) and non-form (arūpa) and other aspects. Among the six causes, the associated cause and the pervasive cause are non-form, while the remaining four causes encompass both form and non-form. Visible (sanidarśana) and invisible (anidarśana), obstructive (sapratiha) and non-obstructive (apratiha) should also be understood in the same way. Furthermore, among the six causes, only the associated cause is associated solely with associated dharmas, while the others encompass both associated and non-associated dharmas. With support (niśraya) and without support (anāśraya), with arousal (upanidhāna) and without arousal (anupanidhāna), with characteristics (ākāra) and without characteristics (anākāra), with object (ālambana) and without object (anālambana), should also be understood in the same way. Furthermore, among the six causes, the pervasive cause and the resultant cause are only conditioned, while the remaining four causes encompass both conditioned and unconditioned. Furthermore, among the six causes, the efficient cause (kāraṇa-hetu) encompasses both conditioned and unconditioned, while the remaining five causes are exclusively conditioned. Furthermore, among the six causes, the pervasive cause is only defiled (kliṣṭa), while the remaining five causes encompass both defiled and undefiled (akliṣṭa). Blameworthy (sāvajja) and blameless (anāvajja), dark (kṛṣṇa) and white (śukla), covered (saṃvṛta) and uncovered (asaṃvṛta), progressive (anuloma) and regressive (pratiloma) and neither progressive nor regressive (na-anuloma-pratiloma), should also be understood in the same way. Furthermore, among the six causes, the resultant cause only has resultant fruit (vipāka-phala), while the remaining five causes encompass both resultant and non-resultant. Furthermore, among the six causes, the efficient cause encompasses the three times (tryadhva) and beyond time (atyadhva), the coexistent cause (sahabhū-hetu), the associated cause, and the resultant cause all encompass the three times, the similar cause (sabhāga-hetu), the pervasive cause

行二因唯通過去現在。又六因中遍行一因不善無記。異熟一因通善不善。余之四因皆通三性。又六因中遍行異熟通三界系。余之四因通三界系及通不繫。又六因中遍行異熟二因。唯是非學非無學。余之四因皆通三種。又六因中遍行一因唯見所斷。異熟一因通見修所斷。余之四因通見修所斷及非所斷。又六因中能作一因通四諦攝及非諦攝。遍行異熟二因唯通苦集諦攝。余之三因通苦集道三諦所攝。又六因中相應遍行唯四蘊攝。俱有同類異熟三因通五蘊攝。能作一因通五蘊攝及非蘊攝。又六因中相應遍行意法處攝。異熟一因色聲意法四處所攝。余之三因十二處攝。又六因中遍行一因意法意識三界所攝相應一因通七心界法界所攝。異熟一因通色聲界及七心界法界所攝。余之三因十八界攝。此等因果諸差別相。非一切智無能遍知。已隨我等覺慧所行。因果義中略辯其相。為重明瞭思擇諸緣。何謂諸緣。頌曰。

說有四種緣　　因緣五因性　等無間非后　　心心所已生　所緣一切法　　增上即能作

論曰。於何處說。謂契經中如契經中說四緣性。謂因緣性。等無間緣性。所緣緣性。增上緣性。此中緣性即是四緣。如四所居即所居性為顯種類故說性言。意辯諸緣隨事差別。有無量體。然括其義無非攝入四種類中。謂

【現代漢語翻譯】現代漢語譯本：行之二因果關係唯有通過過去和現在才能成立。另外，在六因（hetu）中，遍行因（sarvatraga-hetu）是不善和無記的；異熟因（vipāka-hetu）通於善和不善；其餘四因都通於三種性質（善、不善、無記）。又，在六因中，遍行因和異熟因通於三界繫縛（欲界、色界、無色界）；其餘四因通於三界繫縛以及不繫縛。又，在六因中，遍行因和異熟因唯是非學非無學（既不是有學位的，也不是無學位的）。其餘四因都通於三種（有學位、無學位、非有學非無學位）。又，在六因中，遍行因唯是見所斷（darśana-heya）；異熟因通於見所斷和修所斷（bhāvanā-heya）；其餘四因通於見所斷、修所斷以及非所斷。又，在六因中，能作因（kāraṇa-hetu）通於四聖諦所攝以及非四聖諦所攝；遍行因和異熟因唯通於苦諦（duḥkha-satya）和集諦（samudaya-satya）所攝；其餘三因通於苦諦、集諦和道諦（mārga-satya）所攝。又，在六因中，相應因（saṃprayuktaka-hetu）和遍行因唯是四蘊（skandha）所攝；俱有因（sahabhū-hetu）、同類因（sabhāga-hetu）和異熟因通於五蘊所攝；能作因通於五蘊所攝以及非蘊所攝。又，在六因中，相應因和遍行因是意處（manāyatana）和法處（dharmāyatana）所攝；異熟因是色處（rūpāyatana）、聲處（śabdāyatana）、意處和法處四處所攝；其餘三因是十二處（dvādaśāyatana）所攝。又，在六因中，遍行因是意界（manodhātu）、法界（dharmadhātu）和意識界（vijñānadhātu）三界所攝；相應因通於七心界（saptavijñānadhātu）和法界所攝；異熟因通於色界（rūpadhātu）、聲界（śabdadhātu）以及七心界和法界所攝；其餘三因是十八界（aṣṭādaśadhātu）所攝。這些因果的種種差別相，除非是一切智者（sarvajña），否則無法完全知曉。我已經隨順著我的覺悟智慧所行，在因果的意義中略微辨別了這些相狀。爲了再次明瞭地思擇各種緣，什麼是各種緣呢？頌文說：『說有四種緣，因緣五因性，等無間非后，心心所已生，所緣一切法，增上即能作。』論述說：在何處說呢？就是在契經（sūtra）中，如契經中說四緣性，即因緣性（hetu-pratyaya）、等無間緣性（samanantara-pratyaya）、所緣緣性（ālambana-pratyaya）、增上緣性（adhipati-pratyaya）。這裡說的緣性就是四緣。如同『四所居』就是『所居性』一樣，爲了顯示種類，所以說『性』。意思是辨別各種緣隨著事物而有差別，有無量的體性，然而概括其意義，沒有不是攝入這四種類別中的。所謂：

【English Translation】 English version: The two causes of action and consequence can only be established through the past and the present. Furthermore, among the six causes (hetu), the pervasive cause (sarvatraga-hetu) is unwholesome and neutral; the resultant cause (vipāka-hetu) is common to wholesome and unwholesome; the remaining four causes are common to the three natures (wholesome, unwholesome, neutral). Also, among the six causes, the pervasive cause and the resultant cause are common to the three realms of existence (desire realm, form realm, formless realm); the remaining four causes are common to the three realms of existence and non-bondage. Also, among the six causes, the pervasive cause and the resultant cause are only neither learners nor non-learners (neither those with learning nor those without learning). The remaining four causes are common to the three types (those with learning, those without learning, neither with nor without learning). Also, among the six causes, the pervasive cause is only what is abandoned by seeing (darśana-heya); the resultant cause is common to what is abandoned by seeing and what is abandoned by cultivation (bhāvanā-heya); the remaining four causes are common to what is abandoned by seeing, what is abandoned by cultivation, and what is not abandoned. Also, among the six causes, the efficient cause (kāraṇa-hetu) is common to what is included in the Four Noble Truths and what is not included in the Four Noble Truths; the pervasive cause and the resultant cause are only common to what is included in the Truth of Suffering (duḥkha-satya) and the Truth of Accumulation (samudaya-satya); the remaining three causes are common to what is included in the Truth of Suffering, the Truth of Accumulation, and the Truth of the Path (mārga-satya). Also, among the six causes, the associated cause (saṃprayuktaka-hetu) and the pervasive cause are only included in the four aggregates (skandha); the co-existent cause (sahabhū-hetu), the similar cause (sabhāga-hetu), and the resultant cause are common to what is included in the five aggregates; the efficient cause is common to what is included in the five aggregates and what is not included in the aggregates. Also, among the six causes, the associated cause and the pervasive cause are included in the mind-base (manāyatana) and the dharma-base (dharmāyatana); the resultant cause is included in the four bases of the form-base (rūpāyatana), the sound-base (śabdāyatana), the mind-base, and the dharma-base; the remaining three causes are included in the twelve bases (dvādaśāyatana). Also, among the six causes, the pervasive cause is included in the three realms of the mind-element (manodhātu), the dharma-element (dharmadhātu), and the consciousness-element (vijñānadhātu); the associated cause is common to what is included in the seven consciousness-elements (saptavijñānadhātu) and the dharma-element; the resultant cause is common to what is included in the form-element (rūpadhātu), the sound-element (śabdadhātu), as well as the seven consciousness-elements and the dharma-element; the remaining three causes are included in the eighteen elements (aṣṭādaśadhātu). These various differences in causes and effects cannot be fully known except by an omniscient one (sarvajña). I have followed the path of my awakened wisdom and briefly distinguished these characteristics in the meaning of cause and effect. In order to clearly consider the various conditions again, what are the various conditions? The verse says: 『It is said there are four kinds of conditions: the causal condition, which is the nature of the five causes; the immediately preceding condition, which is not subsequent, the mind and mental factors having already arisen; the object condition, which is all dharmas; and the dominant condition, which is the efficient cause.』 The treatise says: Where is it said? It is in the sūtras (sūtra), as the sūtras speak of the nature of the four conditions, namely the causal condition (hetu-pratyaya), the immediately preceding condition (samanantara-pratyaya), the object condition (ālambana-pratyaya), and the dominant condition (adhipati-pratyaya). Here, the nature of the conditions refers to the four conditions. Just as 'four abodes' is 'the nature of abode,' the word 'nature' is used to show the category. The meaning is to distinguish that the various conditions differ according to the things, and there are countless natures, but to summarize their meaning, there is nothing that is not included in these four categories. Namely:

一切緣無過此性。於六因內除能作因。所餘五因是因緣性。如本論說。何謂因緣。謂一切有為法。論既不說亦攝無為。故立五因為因緣性。無為何故不立因緣。此如前釋。唯無障住立能作因。非余因攝。雖諸法性本有非無。而作用成必待因力。如諸造色體本非無。而功用成必因大種。因中勝者。其唯五因。如造色因勝者無五。非后已生心心所法。一切總說等無間緣謂除阿羅漢最後心心所。諸餘已生心心所法。無不皆是等無間緣。為簡未來及無為法。說已生言。為簡諸色不相應行說心心所。何故等無間緣唯心心所。此與等無間緣義相應故。此緣生法等而無間。依此義立等無間名。謂一相續必無同類二法俱生。故說名等。此緣對果無同類法中間為隔。故名無間。若說此果無間續生名無間者。出無想等心等望前應非無間。或無等法于中間起名等無間。是二中間無容得有等法生義。或前俱生心心所品。等與無間后品為緣。非唯同類名等無間。何故一身心心所法。無有同類二體俱生。等無間緣無第二故。何緣無二等無間緣。一一有情一心轉故。何緣一一但一心轉。心於余境正馳散時。于余境中不了知故。又心在定專一境時。余境散心必不生故。又一相續若有多心。應無有能調伏心者。又若一身多心並起。為境各別為共相應若共相

【現代漢語翻譯】現代漢語譯本一切法的生起，沒有超過此自性的。在六因（hetu）中，除了能作因（kartari-hetu）之外，其餘五因都是因緣（pratyaya）的自性。如《阿毗達磨論》所說：『什麼是因緣？』答：『是指一切有為法（saṃskṛta-dharma）。』論中既然沒有說也包含無為法（asaṃskṛta-dharma），所以確立五因為因緣的自性。為什麼無為法不立為因緣呢？這如同前面的解釋。只有無有障礙和安住才能立為能作因，不被其餘因所包含。雖然諸法的自性本來就有，並非沒有，但作用的成就必定依賴因的力量。如同諸造色（rūpa）的體性本來並非沒有，但功用的成就必定依賴四大種（mahābhūta）。在諸因之中，最殊勝的唯有五因。如同造色的因，殊勝的沒有超過五種。並非后已生起的心（citta）和心所法（caitta）。一切總的來說，等無間緣（samanantara-pratyaya）是指除了阿羅漢（arhat）的最後心和心所之外，其餘已生起的心和心所法，沒有不是等無間緣的。爲了簡別未來和無為法，所以說『已生』。爲了簡別諸色（rūpa）和不相應行（citta-viprayukta-saṃskāra），所以說心和心所。為什麼等無間緣只有心和心所呢？因為這與等無間緣的意義相應。此緣所生的法是相等且沒有間隔的。依據此義而立等無間之名。所謂一個相續中必定沒有同類的兩個法同時生起，所以說名為『等』。此緣對於果，沒有同類的法在中間作為間隔，所以名為『無間』。如果說此果無間地相續生起名為無間的話，那麼從無想定（asaṃjñā-samāpatti）等的心等望向前面的心，應該不是無間。或者沒有相等的法在中間生起，名為等無間，是兩個中間沒有容許有相等的法生起的意義。或者前一剎那俱生（sahajāta）的心和心所品，相等地與無間地作為后一剎那品的緣。並非只有同類才名為等無間。為什麼一個身中的心和心所法，沒有同類的兩個體同時生起呢？因為等無間緣沒有第二個的緣故。因為什麼原因沒有第二個等無間緣呢？因為每一個有情（sattva）只有一個心在運轉的緣故。因為什麼原因每一個有情只有一個心在運轉呢？因為心在其他的境界上正在馳散的時候，對於其他的境界不能了知。又心在禪定（samādhi）中專一於一個境界的時候，其餘境界的散亂心必定不生起。又一個相續如果有很多心，應該沒有能夠調伏心的人。又如果一個身中多個心同時生起，是對於境界各自不同，還是共同相應？如果共同相應

【English Translation】 English version All conditions do not exceed this nature. Among the six causes (hetu), except for the efficient cause (kartari-hetu), the remaining five causes are the nature of condition (pratyaya). As stated in the Abhidharma treatises: 'What is a condition?' The answer is: 'It refers to all conditioned dharmas (saṃskṛta-dharma).' Since the treatises do not say that it also includes unconditioned dharmas (asaṃskṛta-dharma), the five causes are established as the nature of condition. Why are unconditioned dharmas not established as conditions? This is as explained earlier. Only the absence of obstruction and abiding can establish the efficient cause, which is not included in the other causes. Although the nature of dharmas is originally present and not non-existent, the accomplishment of function necessarily depends on the power of conditions. Just as the nature of the produced form (rūpa) is originally not non-existent, but the accomplishment of function necessarily depends on the four great elements (mahābhūta). Among all the causes, the most excellent are only the five causes. Just as the causes of produced form, the excellent ones do not exceed five. It is not the mind (citta) and mental factors (caitta) that have already arisen later. Generally speaking, the immediately preceding condition (samanantara-pratyaya) refers to all the mind and mental factors that have already arisen, except for the last mind and mental factors of an Arhat (arhat), none of which are not immediately preceding conditions. In order to distinguish between the future and unconditioned dharmas, it is said 'already arisen.' In order to distinguish between forms (rūpa) and non-associated formations (citta-viprayukta-saṃskāra), it is said mind and mental factors. Why is it that the immediately preceding condition is only mind and mental factors? Because this is consistent with the meaning of the immediately preceding condition. The dharma produced by this condition is equal and without interval. Based on this meaning, the name 'immediately preceding' is established. That is to say, in a continuum, there must not be two dharmas of the same kind arising simultaneously, so it is said to be 'equal.' This condition, with respect to the result, has no dharma of the same kind as an interval in between, so it is called 'without interval.' If it is said that this result arises continuously without interval and is called 'without interval,' then the mind in the state of non-perception (asaṃjñā-samāpatti) and so on, looking back at the previous mind, should not be without interval. Or, there is no equal dharma arising in between, called immediately preceding, which means that there is no room for an equal dharma to arise in between. Or, the mind and mental factors of the previous moment, arising together (sahajāta), are equally and without interval the condition for the moment that follows. It is not only those of the same kind that are called immediately preceding. Why is it that in one body, there are no two entities of the same kind of mind and mental factors arising simultaneously? Because there is no second immediately preceding condition. For what reason is there no second immediately preceding condition? Because each sentient being (sattva) has only one mind operating. For what reason does each sentient being have only one mind operating? Because when the mind is scattering on other objects, it cannot know about other objects. Also, when the mind is in meditation (samādhi) and focused on one object, the scattered mind of other objects will definitely not arise. Also, if there are many minds in one continuum, there should be no one who can tame the mind. Also, if multiple minds arise simultaneously in one body, are they different with respect to objects, or are they corresponding together? If they are corresponding together

應。一境一相無差別故。俱起唐捐。若境各別即應染凈善惡俱生。便無解脫。復有至教證一有情。唯有一心相續而轉。謂契經說。受樂受時。彼于爾時二受俱滅。又契經說。心為獨行。云何定知心心所法生時必藉等無間緣。由契經說。及彼能生作意正起現見覺慧定。由覺慧為先故生。若異此者。何理能遮。本無有情今時欻起。諸阿羅漢最後心心所。何緣故說非等無間緣。由彼不能牽後果故。此復何故無牽果。能以于爾時余緣𨵗故。許余緣𨵗故后識不生有牽後果能。斯有何咎。若能牽后應如前位。心心所法亦能與果。若緣𨵗故與果義無。應由𨵗緣不能牽果。或正滅時心心所法能牽能與在正生位等無間法處名等無間緣。諸阿羅漢最後心等。于正滅位。無有正生等無間法。故不可說等無間緣。若爾無想及二定前。心心所法于正滅位正生位中無心心所。應不可說等無間緣。彼定當生故亦名等無間。不相應隔不得即生。既定當生說生無咎。同類因等取果無定。是故不應以彼例此。何故未來心心所法。全不許立等無間緣。等無間緣前後所顯。未來未有前後決定。若彼已有前後決定。修正加行則為唐捐。異熟因果雖前後定。而就相立不據前後。故通未來不可為例。若未來世無定前後。如何世尊記當時分。諸佛德用不可思議。因果曾當

皆能現見。有說。現在有情身中。各有未來因果先相。佛因觀此便知未來。證見分明非占相智佛。於此等爾焰稠林。理有所因方能證見。非一切智便無所因。於色等境能有作用。何緣諸色不相應行。俱不建立等無間緣。以一身中同類並起。或多或少非等無間。若爾命根無二俱起。何不許托等無間緣。宿業力生非前命引。雖心心所有先業生。而托境根不可為例又不決定是異熟生。然毗婆沙說心心所依緣行相皆有拘礙。由斯故立等無間緣。色不相應無如是事。非唯開避建立此緣。亦據牽生立此緣體。故極微等雖前避後後方得生。而非此緣。心等相生有定不定。故知亦據有力牽生。此定不定如順正理。諸心心所自因力生。前無間滅有何作用。謂諸根境雖現和合。而無識等同類並生。故知前心無間滅位。有力牽後心等令生。色不相應無如是事。如說。云何心等無間法。謂心無間。余心心所法。已生正生及無想定。乃至廣說。此已生言攝過現世。正生言攝未來生時。若爾便應第二念等。定及出定心。非心等無間。入心無間彼未生故。彼后正生時名心等無間。中間不隔等無間緣。故后望前亦名無間。又必當起亦名生時。果被取已必當生故。若爾違害見蘊論文。如彼問言。若法與彼法為等無間。或時此法與彼非等無間耶。彼即答言。

【現代漢語翻譯】現代漢語譯本皆能現見。有人說，現在的有情眾生身上，各自具有未來因果的預兆。佛陀因此觀察這些預兆，便能知曉未來。這種證見非常分明，並非是占卜相術的智慧。佛陀對於像爾焰稠林（一種密集叢林）這樣的事物，是因為有其內在的道理，才能證見，並非因為具有一切智就無所不能。對於色等境界能夠產生作用，為什麼諸色法和不相應行法，都不能建立等無間緣（直接的、無間隔的因緣）呢？因為在同一個身體中，同類的法同時生起，或者多或者少，並非是無間隔的。如果這樣說，命根（生命力）沒有兩個同時生起，為什麼不允許它依託等無間緣呢？這是因為宿業的力量所生，並非是前一刻的生命力所引導。雖然心和心所法（心理活動及其伴隨物）有先前的業力所生，但是依託境界和根（感覺器官）的情況不能作為例子，而且也不一定是異熟生（果報成熟所生）。然而，毗婆沙（佛教論典）中說，心和心所法在所依的緣和行相上都有拘礙，因此才建立等無間緣。色法和不相應行法沒有這樣的情況。建立這種緣，不僅僅是爲了開闢道路，也是根據牽引和產生來建立這種緣的本體。所以，即使極微（最小的物質單位）等在前，避開後來的，後來的才能產生，也不是這種緣。心等法的相生，有一定和不一定的，所以知道也是根據有力的牽引和產生。這種一定和不一定，就像《順正理論》中所說。諸心和心所法，由自身的因的力量所生，前一念的無間滅，有什麼作用呢？這是因為諸根和境界雖然現在和合，但是沒有識等同類的法同時生起，所以知道前一念的心在無間滅的時候，有力地牽引后一念的心等法產生。色法和不相應行法沒有這樣的情況。如經中所說：『什麼是心等無間法呢？』就是心無間，其餘的心和心所法，已經生起、正在生起以及無想定（一種禪定狀態），乃至廣說。這裡『已經生起』包括過去和現在的世間，『正在生起』包括未來生起的時候。如果這樣說，那麼第二念等，以及入定和出定的心，就不是心等無間了，因為入定和出定的心還沒有生起。在它們之後正在生起的時候，才叫做心等無間。中間沒有間隔，就是等無間緣。所以，后一念望向前一念，也叫做無間。又必定會生起，也叫做生時，因為果已經被取，必定會生起。如果這樣說，就違背了《見蘊論》的論文。如其中所問：『如果一個法與另一個法是等無間，有時這個法與那個法不是等無間嗎？』其中就回答說：

【English Translation】 English version All can be directly perceived. Some say that in the bodies of sentient beings now, each has preliminary signs of future causes and effects. The Buddha, observing these signs, knows the future. This clear perception is not the wisdom of divination. The Buddha's understanding of things like the Iranya thicket (a dense forest) is due to inherent principles, not simply because of omniscience. Since there is an effect on objects like form, why are form and non-associated formations not established as immediately contiguous conditions (samanantarapratyaya)? Because in one body, similar dharmas arise simultaneously, either many or few, not without interval. If so, since two life forces (jivitendriya) do not arise simultaneously, why not allow them to rely on immediately contiguous conditions? This is because of the force of past karma, not led by the previous life force. Although mental events (citta) and mental factors (caitasika) arise from past karma, relying on objects and faculties cannot be taken as an example, and it is not necessarily the result of maturation (vipaka). However, the Vibhasa (Buddhist treatise) says that mental events and mental factors have restrictions in their supporting conditions and characteristics, hence the establishment of immediately contiguous conditions. Form and non-associated formations do not have such conditions. Establishing this condition is not only to clear the way but also to establish the nature of this condition based on attraction and production. Therefore, even if extremely small particles (paramanu) are in front, avoiding the later ones, the later ones can only arise, but this is not this condition. The arising of mental events and so on is definite and indefinite, so it is known that it is also based on powerful attraction and production. This definiteness and indefiniteness are as stated in the Nyayanusara-sastra. What is the function of the immediately ceased previous moment when all mental events and mental factors arise from the power of their own causes? This is because although the faculties and objects are now combined, similar dharmas such as consciousness do not arise simultaneously, so it is known that the previous moment of mind, at the moment of immediate cessation, powerfully attracts the subsequent mental events and so on to arise. Form and non-associated formations do not have such conditions. As it is said, 'What are mental events and so on that are immediately contiguous?' It is the mind without interval, and the remaining mental events and mental factors, already arisen, currently arising, and the state of non-perception (asamjnasamadhi), and so on. Here, 'already arisen' includes the past and present worlds, and 'currently arising' includes the time of future arising. If so, then the second moment and so on, and the mind entering and leaving samadhi, are not immediately contiguous with the mind, because the mind entering and leaving samadhi has not yet arisen. When they are arising after that, it is called immediately contiguous with the mind. There is no interval in between, which is the immediately contiguous condition. Therefore, looking back from the later moment to the previous moment is also called without interval. Also, it will definitely arise, which is also called the time of arising, because the result has been taken and will definitely arise. If so, it contradicts the text of the Skandha of Perception. As it is asked therein, 'If one dharma is immediately contiguous with another dharma, is it sometimes the case that this dharma is not immediately contiguous with that dharma?' Therein it is answered:

若時此法未至已生。有何違害。等無間定要至已生。然於此中有二種釋。並無違害。若時此法未已生者。此法是何為前為后。如世第一法生苦法智忍為世第一法。未至已生時非與苦法智忍為等無間。若至已生位。為等無間耶。為苦法智忍。未至已生時非與世第一法為等無間。若至已生位為等無間耶。若執前者。有心位可爾。無心位如何。謂無心定。入心已生。不可即與第二念等。定及出心。為等無間。若入定心至已生位。即與彼諸法為等無間者。等無間緣果法被取。必無有物能礙其生。則彼一切皆應頓起。若入心后出心即生。是則二定永應不起。若執後者。苦法智忍未已生時。應不與彼世第一法為等無間。然必應許苦法智忍在正生時。即名與彼世第一法為等無間。此中一類許可前執。然見蘊文約有心位。說等無間故無前失。或言設約無心位辯此失亦無。謂入定心居現在位。頓取諸定及出心果。亦與最初剎那定果。滅入過去。隨後諸定。及出定心。一一生時與果非取先已取故。豈不一切等無間緣。無有異時。取果與果。此責非理。取果必頓。與果有漸。故無有失。但應責言。同一心果。何緣諸定及出定心。前後而生不俱時起。正所求者理必前生。謂入定心順求于定。故心無間定必前生。若爾何緣諸剎那定前後而起。諸剎

【現代漢語翻譯】現代漢語譯本：如果此時此法（指某種特定的法）尚未生起，會有什麼妨礙？難道等無間緣（anantarika-pratyaya，無間緣）一定要到已經生起時才成立嗎？對此有兩種解釋，都沒有妨礙。如果此時此法尚未生起，那麼此法是作為前法還是后法呢？例如，世第一法（laukikāgradharma，世間第一法）生起時，苦法智忍（kṣāntir duḥkhe dharmajñānam，于苦諦的忍）作為世第一法，在未生起時，不是與苦法智忍作為等無間緣。如果到了已經生起的位置，就成為等無間緣了嗎？或者說，苦法智忍在未生起時，不是與世第一法作為等無間緣。如果到了已經生起的位置，就成為等無間緣了嗎？如果執著於前者（指此法作為前法），在有心位（有意識的狀態）還可以這樣說，但在無心位（無意識的狀態）又該如何解釋呢？例如，無心定（asaṃjñāsamāpatti，無想定），入定之心已經生起，不可能立即與第二念等同。定（samādhi，禪定）以及出定之心，作為等無間緣。如果入定之心到了已經生起的位置，就與那些法作為等無間緣，那麼，等無間緣所生的果法被取，必定沒有任何事物能夠阻礙它的生起，那麼它們一切都應該同時生起。如果入定之心后，出定之心立即生起，那麼這兩種禪定就應該永遠不會生起。如果執著於後者（指此法作為后法），苦法智忍在未生起時，應該不與世第一法作為等無間緣。然而，必須承認苦法智忍在正生起時，就稱為與世第一法作為等無間緣。這裡有一類人認可前一種執著，但看到蘊（skandha，五蘊）的經文是就著有心位來說等無間緣的，所以沒有前面的過失。或者說，即使就著無心位來辯論，這個過失也沒有。入定之心處於現在的位置，同時取諸定以及出定之心的果，也與最初剎那的定果，滅入過去。隨後諸定，以及出定之心，一個一個生起時給予果，而不是取先前已經取過的果。難道不是一切等無間緣，都沒有不同時取果和與果的嗎？這種責難是不合理的。取果必定是同時的，與果是漸次的，所以沒有過失。但應該責問說，同一個心的果，為什麼諸定以及出定之心，前後生起而不是同時生起？真正所求的道理必定先產生。入定之心順著求定的方向，所以心無間斷，定必定先產生。如果這樣，為什麼諸剎那的定前後生起呢？

【English Translation】 English version: If at this time this dharma (referring to a specific dharma) has not yet arisen, what harm is there? Is it that anantarika-pratyaya (無間緣, the condition of immediate contiguity) must necessarily be established only when it has already arisen? There are two explanations for this, and neither has any contradiction. If at this time this dharma has not yet arisen, then is this dharma considered as the preceding dharma or the subsequent dharma? For example, when laukikāgradharma (世第一法, the supreme mundane dharma) arises, kṣāntir duḥkhe dharmajñānam (苦法智忍, the forbearance with respect to the knowledge of dharma regarding suffering), as the laukikāgradharma, when it has not yet arisen, is not considered as anantarika-pratyaya with kṣāntir duḥkhe dharmajñānam. If it reaches the position of having already arisen, does it then become anantarika-pratyaya? Or, when kṣāntir duḥkhe dharmajñānam has not yet arisen, is it not considered as anantarika-pratyaya with the laukikāgradharma? If it reaches the position of having already arisen, does it then become anantarika-pratyaya? If one adheres to the former (that this dharma is the preceding dharma), it can be said so in the state of having mind (conscious state), but how should it be explained in the state of having no mind (unconscious state)? For example, asaṃjñāsamāpatti (無心定, the cessation attainment), the mind entering into cessation has already arisen, it is impossible to be immediately identical with the second thought. Samādhi (定, meditation) and the mind emerging from meditation are anantarika-pratyaya. If the mind entering into meditation reaches the position of having already arisen, and becomes anantarika-pratyaya with those dharmas, then, the resultant dharma produced by anantarika-pratyaya is taken, and there must be nothing that can hinder its arising, then all of them should arise simultaneously. If after the mind entering into meditation, the mind emerging from meditation arises immediately, then these two meditations should never arise. If one adheres to the latter (that this dharma is the subsequent dharma), when kṣāntir duḥkhe dharmajñānam has not yet arisen, it should not be anantarika-pratyaya with the laukikāgradharma. However, it must be admitted that when kṣāntir duḥkhe dharmajñānam is arising, it is called anantarika-pratyaya with the laukikāgradharma. Here, one group of people approves of the former adherence, but seeing that the sutra of skandha (蘊, aggregates) speaks of anantarika-pratyaya in terms of the state of having mind, there is no previous fault. Or, even if one argues in terms of the state of having no mind, this fault does not exist. The mind entering into meditation is in the present position, simultaneously taking the results of all meditations and the mind emerging from meditation, and also with the result of the first moment of meditation, extinguished into the past. Subsequently, when the various meditations and the mind emerging from meditation arise one by one, they give the result, rather than taking the result that has already been taken. Is it not that all anantarika-pratyaya do not have different times for taking the result and giving the result? This accusation is unreasonable. Taking the result must be simultaneous, giving the result is gradual, so there is no fault. But one should ask, why do the various meditations and the mind emerging from meditation, which are the results of the same mind, arise sequentially rather than simultaneously? The principle that is truly sought must arise first. The mind entering into meditation follows the direction of seeking meditation, so without interruption of the mind, meditation must arise first. If so, why do the various moments of meditation arise sequentially?

那定俱生無用。故不俱生。由前加行勢力所引。故多念定長時續生。非多剎那定俱起用。一剎那定所不能為。故不頓生。猶如識等。然諸念定是等無間。不可說為等無間緣。若法由前心等引起。同一種類必不俱生。生已復能引后令起。可名等無間及等無間緣。諸定雖由前心等引。同一種類必不俱生。然其生已不能引后。可名等無間。非等無間緣。是故設約無心位辯。亦無有失。諸作是說。入二定心滅入過去。方能漸取第二念等定及出心。彼入定心應非過去。夫取果者是牽果能。諸牽果能是行作用。依行作用立三世別。若有作用非現在者。豈不便壞世別所依。諸有釋言。過去眼等。於色等境。無有見聞嗅嘗覺等。各別作用故非現在。彼釋不然。應共審決眼等作用。為是于境見等功能為牽果用。若是于境見等功能。便於闇中現在眼等。未生已滅眼等何殊。而不說為未來過去。闇中眼等。雖無見聞嗅嘗等用。而皆現有。牽果功能。可名作用。約有此用皆名現在。所餘取境與果等用。皆非作用但是功能。如是功能三時容有。辯三世處當具思擇。又過去世諸心心所。于所緣等不能為礙。故不能作此緣取果。復有一類許可后執。豈不苦法智忍在正生時。即與世第一法為等無間。理實應爾。然此中說等無間緣。要至已生此緣方立。故

【現代漢語翻譯】現代漢語譯本那定（禪定）並非同時產生且無用，所以不是俱生（同時產生）。由於之前加行（修行）的力量所引導，所以多數禪定能夠長時間持續產生。並非多個剎那（極短的時間單位）的禪定同時產生作用，因為一剎那的禪定無法完成的事情，所以不是頓生（立即產生）。這就像識（意識）等一樣。然而，這些念定（禪定）是等無間（無間斷），不能說它們是等無間緣（無間斷緣）。如果一個法（事物）是由之前的心的活動等引起的，並且屬於同一種類，那麼它必定不是同時產生的。產生之後，它又能引導後續的法產生，這樣的法可以被稱為等無間以及等無間緣。雖然各種禪定是由之前的心等引導產生的，並且屬於同一種類，但它們必定不是同時產生的。然而，它們產生之後不能引導後續的法產生，所以可以被稱為等無間，但不是等無間緣。因此，即使在無心位（沒有心的狀態）進行討論，也沒有什麼不妥。有些人這樣說：入二定（進入兩種禪定）的心滅入過去之後，才能逐漸取得第二念等定以及出定之心。那麼，他們入定之心應該不是過去。因為取得果（結果）的是牽引果的能力，而牽引果的能力是行的作用。根據行的作用來區分三世（過去、現在、未來）。如果一個作用不是現在的，那麼豈不是破壞了區分三世的依據？有些人解釋說，過去的眼等（眼根等）對於色等境（顏色等對像）沒有見、聞、嗅、嘗、覺等各自的作用，所以不是現在的。這種解釋是不對的。應該共同審視眼等的作用，是對於境的見等功能，還是牽引果的作用。如果是對於境的見等功能，那麼在黑暗中，現在的眼等與未生已滅的眼等有什麼區別？為什麼不說它們是未來或過去？黑暗中的眼等，雖然沒有見、聞、嗅、嘗等用，但都具有牽引果的功能，可以稱為作用。根據有這種作用，都可以稱為現在。其餘的取境與果等用，都不是作用，只是功能。這樣的功能在三世都可能存在。在討論三世的時候，應當仔細思考。此外，過去世的各種心心所（心理活動），對於所緣等不能造成障礙，所以不能作為此緣（這個緣）來取得果。還有一類人許可后執（後來的執著），那麼苦法智忍（證悟苦諦的智慧）在正生的時候，就與世第一法（世間最高的善法）為等無間了嗎？道理上確實應該如此。然而，這裡所說的等無間緣，要到已經產生之後，這個緣才能成立。所以。

【English Translation】 English version That Dhyana (meditative state) is not co-arisen and useless. Therefore, it is not co-arisen. It is led by the power of previous Adhikara (practice), so many Dhyanas can continue to arise for a long time. It is not that many Kshana (extremely short unit of time) Dhyanas arise and function simultaneously, because what a single Kshana Dhyana cannot do, so it is not sudden arising. This is like Vijnana (consciousness) and so on. However, these mental Dhyanas are Anantarika (uninterrupted), and it cannot be said that they are Anantarika-pratyaya (uninterrupted condition). If a Dharma (phenomenon) is caused by previous mental activities and belongs to the same category, then it must not be co-arisen. After arising, it can also lead to the subsequent Dharma arising, such a Dharma can be called Anantarika and Anantarika-pratyaya. Although various Dhyanas are caused by previous mental activities and belong to the same category, they must not be co-arisen. However, after they arise, they cannot lead to the subsequent Dharma arising, so they can be called Anantarika, but not Anantarika-pratyaya. Therefore, even if we discuss it in the state of no-mind (a state without mind), there is nothing wrong. Some people say that after the mind entering the two Dhyanas (entering two meditative states) ceases and enters the past, then they can gradually obtain the second mental Dhyana and the mind of emerging from Dhyana. Then, their mind entering Dhyana should not be in the past. Because what obtains the result is the ability to draw the result, and the ability to draw the result is the function of Karma (action). The distinction of the three times (past, present, future) is based on the function of Karma. If an action is not present, then wouldn't it destroy the basis for distinguishing the three times? Some people explain that the past eye, etc. (eye faculty, etc.) do not have the respective functions of seeing, hearing, smelling, tasting, and feeling for the objects of color, etc. (objects of color, etc.), so they are not present. This explanation is not correct. We should jointly examine whether the function of the eye, etc. is the function of seeing, etc. for the object, or the function of drawing the result. If it is the function of seeing, etc. for the object, then in the darkness, what is the difference between the present eye, etc. and the eye, etc. that has not arisen and has ceased? Why not say that they are future or past? The eye, etc. in the darkness, although they do not have the functions of seeing, hearing, smelling, tasting, etc., they all have the function of drawing the result, which can be called action. According to having this function, they can all be called present. The remaining functions of taking the object and the result, etc., are not actions, but only functions. Such functions can exist in the three times. When discussing the three times, we should think carefully. In addition, the various mental activities of the past world cannot cause obstacles to the object of thought, etc., so they cannot be used as this condition to obtain the result. There is also a category of people who allow subsequent attachments, then when Ksudra-jnana-ksanti (the wisdom of realizing suffering) is arising, is it Anantarika with Lokagradharma (the highest good Dharma in the world)? In principle, it should be so. However, the Anantarika-pratyaya mentioned here can only be established after it has arisen. Therefore.

無有過。如是二釋未已生言。於我義宗並無違害。所緣緣性即一切法。離心心所所緣境外。決定更無餘法可得。以一切法是心心所生所攀附故曰所緣。即此所緣是心心所。發生緣故名所緣緣。一切法者即十二處。謂眼耳鼻舌身意識及相應法。隨其次第以諸色聲香味觸法為所緣境。六根唯是意識所緣。何緣故知。經言多法生意識故。又眼等根皆非五識境所攝故。所識所知遍諸法故。五識所緣唯實非假。意識所緣通於假實。諸心心所緣有非無。破斥余宗如順正理。然心心所所緣境定。謂眼識等於所緣色。乃至意識等於所緣諸法。此心心所于所緣定。為處為類為約剎那。有說。約處。謂眼識等唯緣色處。余隨所應各說自境。勿於一境。多心心所。住不生法。故余非定。且眼識等於諸色中。隨遇何色即緣之起。若爾如何青黃等覺體不雜亂。有避此失說約處類。非約剎那。若爾如何青黃等覺體不雜亂。如是應說處類剎那三皆決定。豈不一境。多心心所。住不生法。此無有失。未來世寬豈不容受。又心心所于自所緣。前所覺知后能隨憶。且五識等境。意識等隨憶。五識等不能隨憶。前覺境一念緣故。無分別故。意有二種。謂染不染。隨一覺知。二能隨憶。復有三種。善染無記。隨一覺知。三能隨憶復有四種。謂善不善有覆無記。無

【現代漢語翻譯】現代漢語譯本：沒有過失。像這樣兩種解釋並沒有產生與我宗義相違背的說法。所緣緣性（Alambana-pratyaya-svabhava，作為生起心和心所的條件和對像之性質）就是一切法（Sarva-dharma，一切事物）。離開了心和心所（Citta-caitasika，精神活動及其伴隨物）所緣的境界之外，絕對沒有其他法可以獲得。因為一切法是心和心所生起和攀附的，所以叫做所緣。即此所緣是心和心所發生的原因，所以名為所緣緣。一切法就是十二處（Dvadasayatana，十二感官領域），即眼、耳、鼻、舌、身、意識以及相應的法。按照次序，以諸色、聲、香、味、觸、法作為所緣的境界。六根（Sadindriya，六種感官）僅僅是意識所緣。根據什麼知道的呢？經中說多種法生起意識的緣故。又眼等根都不是五識（Panca-vijnana，五種感官意識）境界所包含的緣故。所識和所知遍及諸法的緣故。五識所緣的唯有真實而非虛假。意識所緣的通於虛假和真實。諸心心所緣的有而非無。破斥其他宗派如《順正理論》（Nyayanusara-sastra）所說。然而心心所所緣的境界是確定的，即眼識等於所緣的色，乃至意識等於所緣的諸法。此心心所對於所緣是確定的，是約處、約類還是約剎那（Ksana，瞬間）？有人說，約處。即眼識等唯緣色處。其餘隨所應各自說明自己的境界。不要在一個境界上，多個心心所同時存在。住不生法，所以其餘不是確定的。且眼識等在諸色中，隨便遇到什麼顏色就緣之而起。如果這樣，那麼青色、黃色等的覺知體性不會雜亂嗎？有人爲了避免這個過失，說約處類，不是約剎那。如果這樣，那麼青色、黃色等的覺知體性不會雜亂嗎？像這樣應該說處、類、剎那三者都是確定的。難道不是一個境界，多個心心所同時存在嗎？這沒有過失。未來世寬廣，難道不能容納嗎？又心心所對於自己所緣的，先前所覺知的，後來能夠隨之憶念。且五識等的境界，意識等能夠隨之憶念。五識等不能隨之憶念。因為先前覺知的境界是一念緣故，沒有分別的緣故。意有二種，即染和不染。隨便一種覺知，二者都能隨之憶念。又有三種，善、染、無記。隨便一種覺知，三者都能隨之憶念。又有四種，即善、不善、有覆無記、無覆無記。覆無記。

【English Translation】 English version: There is no fault. Such two explanations have not generated statements that contradict my doctrine. Alambana-pratyaya-svabhava (the nature of object-condition, the nature of being the condition and object for the arising of mind and mental factors) is all dharmas (Sarva-dharma, all things). Apart from the object-realm of mind and mental factors (Citta-caitasika, mental activity and its accompaniments), there is absolutely no other dharma to be obtained. Because all dharmas are what the mind and mental factors arise from and cling to, they are called alambana (object). This very alambana is the cause of the arising of mind and mental factors, hence it is named Alambana-pratyaya (object-condition). All dharmas are the twelve ayatanas (Dvadasayatana, twelve sense fields), namely eye, ear, nose, tongue, body, consciousness, and corresponding dharmas. In order, colors, sounds, smells, tastes, touch, and dharmas are taken as the object-realms. The six indriyas (Sadindriya, six sense organs) are solely the objects of consciousness. How is this known? The sutras say that multiple dharmas give rise to consciousness. Moreover, the eye and other organs are not included in the realm of the five vijnanas (Panca-vijnana, five sense consciousnesses). What is cognized and known pervades all dharmas. The objects of the five vijnanas are only real, not false. The objects of consciousness are both false and real. The objects of all minds and mental factors exist, they are not non-existent. Refuting other schools is as described in the Nyayanusara-sastra (Treatise Following the Course of Reasoning). However, the object-realms of mind and mental factors are definite, namely eye-consciousness and so on are related to the object of color, and so on, up to consciousness being related to the object of all dharmas. Is this mind and mental factor definite with respect to the object, in terms of place, class, or moment (Ksana, instant)? Some say, in terms of place. Namely, eye-consciousness and so on only relate to the place of color. The rest each explain their own realms accordingly. Do not have multiple minds and mental factors existing simultaneously in one realm. Abiding in the non-arising of dharmas, therefore the rest are not definite. Moreover, eye-consciousness and so on, among all colors, immediately arise in relation to whatever color they encounter. If so, how are the cognitive natures of blue, yellow, and so on not mixed up? Some, to avoid this fault, say in terms of place and class, not in terms of moment. If so, how are the cognitive natures of blue, yellow, and so on not mixed up? Thus, it should be said that place, class, and moment are all three definite. Isn't it the case that in one realm, multiple minds and mental factors exist simultaneously? There is no fault in this. The future is vast, can it not accommodate it? Furthermore, the mind and mental factors, with respect to their own objects, can later recall what was previously cognized. Moreover, the realms of the five vijnanas and so on, consciousness and so on can recall. The five vijnanas and so on cannot recall. Because the previously cognized realm is related to a single moment, and because there is no discrimination. There are two types of mind, namely defiled and undefiled. Whichever one is cognized, both can recall it. There are also three types: wholesome, defiled, and neutral. Whichever one is cognized, all three can recall it. There are also four types, namely wholesome, unwholesome, obscured neutral, and unobscured neutral.

覆無記。隨一覺知。四能隨憶復有五種。謂見苦所斷乃至修所斷。見苦見集及修所斷。隨一覺知。五能隨憶。見滅見道。所斷覺知。四能隨憶。各除他一。廣說乃至。有十二種。謂欲界四上界各三及學無學。欲善覺知十二隨憶。不善色善覺知亦爾。欲覆無覆無記覺知八能隨憶。除色有覆及無色三。色覆覺知。十能隨憶。除欲有覆無覆無記。無色界善覺知亦爾。色界無覆無記覺知。十能隨憶。除無色界有覆無覆。無色有覆無覆覺知九能隨憶。除欲有覆欲色無覆。有學覺知十一隨憶。除欲有覆無學覺知退法如學。若不退法七能隨憶。除學及除三界四染二十心等諸門差別。覺知隨憶如理應思增上緣性即能作因。以能作因。因義細故。無邊際故。攝一切法。若此于彼不礙令生。是能作因。增上緣義。對三緣義。此類最多。所作寔繁。故名增上。豈不增上攝法普周。寧復對三。言此增上。非對三體。立增上名。何者對三義用而立。諸緣義用互不相通。諸緣體性更互相雜。如增上緣義類無量。所作繁廣。餘三不然。故此獨摽增上緣稱。為攝五因。及三緣性。所不攝義。立能作因。及增上緣。由此二種義類最廣。故立通名。譬如行蘊。法界法處。法寶法歸。法念住等。有餘師說。此增上緣體類最多故名增上。所緣緣性雖遍諸法而作所

{ "translations": [ "覆無記（無法確定是善是惡的狀態）。隨一覺知（對其中之一的覺知）。四能隨憶（四種能夠隨之憶念的情況）復有五種。謂見苦所斷（通過觀察苦諦而斷除的煩惱）乃至修所斷（通過修行而斷除的煩惱）。見苦見集（通過觀察苦諦和集諦而斷除的煩惱）及修所斷。隨一覺知。五能隨憶。見滅見道（通過觀察滅諦和道諦而斷除的煩惱）。所斷覺知。四能隨憶。各除他一。廣說乃至。有十二種。謂欲界四（欲界的四種煩惱）上界各三（色界、無色界各有三種煩惱）及學無學（有學位的聖者和無學位的聖者）。欲善覺知十二隨憶。不善色善覺知亦爾。欲覆無覆無記覺知八能隨憶。除色有覆（色界有覆無記）及無色三（無色界的三種煩惱）。色覆覺知。十能隨憶。除欲有覆（欲界有覆無記）無覆無記（欲界無覆無記）。無善覺知亦爾。無覆無記覺知。十能隨憶。除無有覆（無色界有覆無記）無覆（無色界無覆無記）。無色有覆無覆覺知九能隨憶。除欲有覆（欲界有覆無記）欲色無覆（欲界和色界無覆無記）。有學覺知十一隨憶。除欲有覆（欲界有覆無記）。無學覺知退法如學。若不退法七能隨憶。除學（有學位）及除三界四染二十心等諸門差別。覺知隨憶如理應思增上緣性即能作因。以能作因。因義細故。無邊際故。攝一切法。若此于彼不礙令生。是能作因。增上緣義。對三緣義。此類最多。所作寔繁。故名增上。豈不增上攝法普周。寧復對三。言此增上。非對三體。立增上名。何者對三義用而立。諸緣義用互不相通。諸緣體性更互相雜。如增上緣義類無量。所作繁廣。餘三不然。故此獨摽增上緣稱。為攝五因。及三緣性。所不攝義。立能作因。及增上緣。由此二種義類最廣。故立通名。譬如行蘊。法界法處。法寶法歸。法念住等。有餘師說。此增上緣體類最多故名增上。所緣緣性雖遍諸法而作所" ], "english_translations": [ 'Covered and indeterminate. Awareness of one. Four can be recollected, and there are five types: those abandoned by seeing suffering (dukkha satya) up to those abandoned by cultivation (bhavana). Awareness of those abandoned by seeing suffering, seeing origination (samudaya satya), and cultivation. Five can be recollected. Awareness of those abandoned by seeing cessation (nirodha satya) and seeing the path (marga satya). Four can be recollected. Each excludes one other. Broadly speaking, there are twelve types: four in the desire realm (kama-dhatu), three each in the upper realms (rupa-dhatu and arupa-dhatu), and those of learners (saiksa) and non-learners (asiksa). Awareness of good in the desire realm, twelve can be recollected. Awareness of unwholesome and good in the form realm is also the same. Awareness of covered, uncovered, and indeterminate in the desire realm, eight can be recollected, excluding covered in the form realm and the three in the formless realm. Awareness of covered in the form realm, ten can be recollected, excluding covered, uncovered, and indeterminate in the desire realm. Awareness of unwholesome is also the same. Awareness of uncovered and indeterminate, ten can be recollected, excluding covered and uncovered in the formless realm. Awareness of covered and uncovered in the formless realm, nine can be recollected, excluding covered in the desire realm and uncovered in the desire and form realms. Awareness of a learner, eleven can be recollected, excluding covered in the desire realm. Awareness of a non-learner who regresses is like that of a learner. If not regressing, seven can be recollected, excluding the learner and excluding the distinctions of the three realms, four defilements, twenty minds, and so on. Awareness and recollection should be considered reasonably. The nature of the dominant condition (adhipati-pratyaya) is the efficient cause (karana-hetu), because the meaning of the efficient cause is subtle and boundless, encompassing all dharmas. If this does not obstruct the arising of that, it is the efficient cause. The meaning of the dominant condition, in relation to the meaning of the three conditions, is the most numerous and its actions are truly vast, hence it is called \'dominant\'. Does not the dominant encompass all dharmas universally? Why then speak of this dominant in relation to the three? The name \'dominant\' is not established in relation to the three entities. On what basis is it established in relation to the three meanings and functions? The meanings and functions of the conditions do not interpenetrate, while the natures of the conditions intermingle. Like the dominant condition, its meanings are immeasurable and its actions are vast, unlike the other three. Therefore, this alone bears the name \'dominant condition\'. To encompass the meanings not encompassed by the five causes and the three conditions, the efficient cause and the dominant condition are established. Because these two types have the broadest meanings, they are given common names, like the aggregates of formations (samskara-skandha), the realm of dharma (dharma-dhatu), the place of dharma (dharma-ayatana), the treasure of dharma (dharma-ratna), the refuge of dharma (dharma-sarana), the mindfulness of dharma (dharma-smrtyupasthana), and so on. Some teachers say that this dominant condition has the most types, hence it is called \'dominant\'. Although the object-condition (alambana-pratyaya) pervades all dharmas and acts as the object of...' ] }

緣。不通俱有。由位狹故廢增上名。有餘復說。所生廣故名增上緣。謂一切法。唯除自體。遍能生起。一切有為。如一剎那眼識生位。除其自性用一切法為增上緣。餘生亦爾。此緣體用其量無邊。如契經中。說世自法三增上者。止惡行善。所觀因故。立增上名。謂境現前煩惱將起。隨觀彼一惡止善行。于止行中得增上故。契經且說。增上有三。非余于余無增上義。

說一切有部顯宗論卷第十大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第十一

尊者眾賢造

三藏法師玄奘奉　詔譯辯差別品第三之七

緣與因義差別云何。有說。因緣遍不遍異。初四二緣攝六因故。二三二緣非因攝故。六因四緣體。雖無別而義有異。且等無間及所緣緣。既非因攝。故知餘二義亦有殊。緣義等故。與因皆別故。有總辯因緣異。言因謂能生。緣能長養。猶如生養二母差別。又緣攝助因方能生。生已相續。緣力長養故。或有說。因唯有一緣乃眾多。猶如種子糞土等異。又因不共。共者是緣。如眼如色。又作自事名因。若作他事名緣。如種糞等。又能引起名因。能任持者名緣。如花如帶。又近名因。遠者名緣。如珠如日。又因能生。緣者能辦。如酪出生酥人鉆器能辦。又

【現代漢語翻譯】現代漢語譯本緣。不通俱有（同時存在）。因為位置狹窄的緣故，捨棄了增上緣的名稱。還有其他說法，因為所產生的範圍廣大，所以稱為增上緣。意思是說一切法，除了自身之外，普遍能夠生起一切有為法。例如一個剎那的眼識生起時，除了它自身的自性之外，用一切法作為增上緣，其餘的生起也是如此。這個緣的本體和作用，其數量是無邊的。如同契經中所說，世間、自身、法三種增上，是爲了止惡行善，所觀察的因的緣故，而立名為增上。意思是說當境界現前，煩惱將要生起時，隨著觀察那一個惡念而停止惡行，行持善事，在止惡行善中得到增上的緣故。契經只是說了增上有三種，並非其餘的法對於其餘的法沒有增上的意義。

《說一切有部顯宗論》卷第十大正藏第 29 冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第十一

尊者眾賢造

三藏法師玄奘奉詔譯《辯差別品》第三之七

緣與因的意義差別是什麼？有人說，因和緣的遍與不遍不同。最初的四個緣包含六個因的緣故。第二、第三兩個緣不被因所包含的緣故。六因和四緣的本體雖然沒有差別，但是意義上有差異。而且等無間緣和所緣緣，既然不被因所包含，所以知道其餘兩個緣的意義也有不同。緣的意義是相等的，和因都是有區別的。所以，有總的辨別因緣的差異，說因是能夠產生，緣是能夠長養，就像生母和養母的差別。或者說緣攝取輔助，因才能夠產生。產生之後相續不斷，緣的力量長養它的緣故。或者有人說，因只有一個，緣卻有很多，就像種子和糞土等的不同。又因是不共的，共同的是緣，如眼和色。又做自己的事情叫做因，如果做其他的事情叫做緣，如種子和糞便等。又能夠引起叫做因，能夠任持的叫做緣，如花和帶子。又近的叫做因，遠的叫做緣，如珠和太陽。又因能夠產生，緣能夠辦理，如從奶酪中出生酥油，人鉆木取火能夠辦理。

【English Translation】 English version Condition. It does not encompass simultaneous co-existence. Due to the narrowness of its position, it relinquishes the name 'Adhipati-pratyaya' (Dominant Condition). Others say that because its production is extensive, it is called 'Adhipati-pratyaya'. It means that all dharmas, except for themselves, can universally give rise to all conditioned dharmas (Samskrta-dharma). For example, when a moment of eye-consciousness arises, it uses all dharmas except its own nature as the Dominant Condition. The same applies to other arising phenomena. The substance and function of this condition are immeasurable. As the sutras say, the three Dominant Conditions of the world, oneself, and the Dharma are established to stop evil and practice good, and because of the cause being observed. It means that when a state appears and afflictions are about to arise, one stops evil and practices good by observing that one evil thought, thus gaining dominance in stopping evil and practicing good. The sutras only mention that there are three Dominant Conditions, but it does not mean that other dharmas have no dominant meaning for other dharmas.

Treatise on the Manifestation of the Doctrine of the Sarvastivada School, Volume 10 Taisho Tripitaka, Volume 29, No. 1563, Abhidharmakosha-bhasya

Abhidharmakosha-bhasya, Volume 11

Composed by Venerable Vasubandhu

Translated by Tripitaka Master Xuanzang under Imperial Decree, Chapter 3, Section 7: Differentiation

What is the difference between the meaning of 'pratyaya' (condition) and 'hetu' (cause)? Some say that the difference lies in the pervasiveness and non-pervasiveness of cause and condition. The first four conditions encompass the six causes. The second and third conditions are not encompassed by the causes. Although there is no difference in substance between the six causes and the four conditions, there is a difference in meaning. Moreover, since 'samanantara-pratyaya' (immediately preceding condition) and 'alambana-pratyaya' (object condition) are not encompassed by the causes, it is known that the meaning of the other two conditions is also different. The meaning of condition is equal, and it is different from cause. Therefore, there is a general distinction between the differences of cause and condition, saying that cause is what can produce, and condition is what can nourish, like the difference between a birth mother and a foster mother. Or, the condition takes in assistance, and the cause can then produce. After production, it continues uninterrupted, and the power of the condition nourishes it. Or some say that there is only one cause, but there are many conditions, like the difference between a seed and manure, etc. Also, the cause is not shared, and what is shared is the condition, like the eye and color. Also, doing one's own thing is called cause, and if doing other things is called condition, like seeds and manure, etc. Also, what can initiate is called cause, and what can sustain is called condition, like flowers and belts. Also, what is near is called cause, and what is far is called condition, like pearls and the sun. Also, the cause can produce, and the condition can accomplish, like ghee being produced from milk, and people drilling wood to make fire can accomplish it.

正有義名因。能助顯發名緣。如字界字緣。于義有差別。如斯等類差別眾多。是故因緣別立名想。此總意顯因親緣疏。故因緣中親疏數廣。已隨理教略辯諸緣。如是諸緣顯法生滅以為作用。應說何緣於何位法而興作用。頌曰。

二因於正滅　　三因於正生　餘二緣相違　　而興于作用

論曰。前說五因為因緣性。二因作用於正滅時。正滅時言顯法現在。滅現前故名正滅時。俱有相應二因。於法滅現前位而作功能。此位二因作功能者。謂俱生品。隨闕一時作用。皆無不能取境于現在位。如是二因雖俱一時取果與果。而今但約與果功能。所言三因於正生者。謂未來法于正生位生現前故。名正生時。同類遍行異熟三種法。正生位而作功能。故有說言。等流異熟二果因力牽引令生同類遍行。容有無間等流果起可言彼果於正生時因興作用。異熟因果必隔遠時。其因久滅果方正起。如何作用在果生時。非過去時可有作用。此言作用意顯功能。二相別中已曾思擇。其因雖滅經無量時。而有功能令自果起。由不共故。自果生時作用雖無。而於自果與功能上立作用名。唯取果功能乃名真作用餘名作用皆是假說。已說因緣二時作用。二緣作用與此相違。等無間緣於法生位而興作用。以彼生時前心心所引開避故。若所緣緣能緣滅

【現代漢語翻譯】現代漢語譯本：『正有義名因』（Zhengyouyi Mingyin，正確的意義名為因）能夠幫助顯現和啓發名為『緣』（Yuan，條件）的事物。例如，『字界』（Zijie，文字的界限）和『字緣』（Ziyuan，文字的條件）在意義上存在差別。像這樣的差別有很多。因此，『因』（Yin，原因）和『緣』（Yuan，條件）被分別設立名稱和概念。總的來說，這意味著『因』是親近的，而『緣』是疏遠的。因此，在『因緣』（Yinyuan，因緣）中，親近和疏遠的數目眾多。已經根據道理和教義，簡略地辨析了各種『緣』。這些『緣』的作用是顯現法的生滅。應該說明哪種『緣』在哪個階段的法中發揮作用。頌文說：

『二因於正滅，三因於正生，餘二緣相違，而興于作用。』

論述：前面說過五種『因』是『因緣』的性質。兩種『因』在『正滅』（Zhengmie，正在滅亡）的時候發揮作用。『正滅時』指的是法存在於現在。因為滅亡在眼前發生，所以稱為『正滅時』。『俱有因』（Juyouyin，共同存在的因）和『相應因』（Xiangyingyin，相應的因）這兩種『因』，在法滅亡的當下發揮作用。在這個階段，這兩種『因』發揮作用，指的是共同產生的品類。如果缺少其中任何一個，作用都會缺失，無法在現在階段獲取對象。像這樣，這兩種『因』雖然同時獲取果並給予果，但現在只討論給予果的功能。所說的三種『因』在『正生』（Zhengsheng，正在產生）的時候發揮作用，指的是未來的法在正在產生的階段顯現出來，所以稱為『正生時』。『同類因』（Tongleiyin，同類因），『遍行因』（Bianxingyin，普遍存在的因）和『異熟因』（Yishu Yin，不同結果的因）這三種法，在『正生』的階段發揮作用。所以有人說，『等流果』（Dengliuguo，等流果）和『異熟果』（Yishuguo，異熟果）是『因』的力量牽引而產生的。『同類因』和『遍行因』可能產生無間斷的『等流果』，可以說這個果在『正生』的時候，『因』發揮作用。『異熟因』的果實必然間隔很長時間。『因』很久以前就滅亡了，而果實才剛剛產生。如何在果實產生的時候發揮作用呢？過去的時間不可能發揮作用。這裡所說的作用，指的是功能。在兩種相的區別中已經思考過了。『因』雖然滅亡了很長時間，但仍然具有使自己的果實產生的功能。因為是不共同的緣故，自己的果實產生的時候，雖然沒有作用，但在自己的果實和給予功能上，設立作用的名稱。只有獲取果實的功能才被稱為真正的作用，其餘被稱為作用的都是假說。已經說了『因』和『緣』在兩個階段的作用。兩種『緣』的作用與此相反。『等無間緣』（Dengwujian Yuan，等無間緣）在法產生的時候發揮作用。因為在它產生的時候，前一個心和心所打開道路並避讓。如果『所緣緣』（Suoyuan Yuan，所緣緣）能夠使緣滅亡。

【English Translation】 English version: 'Zhengyouyi Mingyin' (Righteous Meaning as Cause) can help manifest and enlighten things called 'Yuan' (Conditions). For example, 'Zijie' (Boundary of Words) and 'Ziyuan' (Conditions of Words) have differences in meaning. There are many differences like these. Therefore, 'Yin' (Cause) and 'Yuan' (Condition) are separately established with names and concepts. In general, this means that 'Yin' is close, while 'Yuan' is distant. Therefore, in 'Yinyuan' (Cause and Condition), the numbers of close and distant are numerous. Various 'Yuan' have been briefly analyzed according to reason and doctrine. The function of these 'Yuan' is to manifest the arising and ceasing of dharmas. It should be explained which 'Yuan' plays a role in which stage of the dharma. The verse says:

'Two causes act at the moment of cessation, three causes act at the moment of arising, the remaining two conditions act in opposition, and thus exert their function.'

Discussion: It was previously said that the five 'causes' are the nature of 'cause and condition'. Two 'causes' function at the time of 'Zhengmie' (Right Cessation). 'Zhengmie' refers to the dharma existing in the present. Because cessation occurs before our eyes, it is called 'Zhengmie'. The two 'causes' of 'Juyouyin' (Co-existent Cause) and 'Xiangyingyin' (Corresponding Cause) function at the moment when the dharma ceases. At this stage, these two 'causes' function, referring to categories that arise together. If any one of them is missing, the function will be lost, and it will not be possible to obtain the object in the present stage. In this way, although these two 'causes' simultaneously obtain the result and give the result, we are now only discussing the function of giving the result. The three 'causes' mentioned function at the time of 'Zhengsheng' (Right Arising), referring to the future dharma appearing in the stage of arising, so it is called 'Zhengsheng'. The three dharmas of 'Tongleiyin' (Cause of the Same Category), 'Bianxingyin' (Pervasive Cause), and 'Yishu Yin' (Cause of Different Results) function at the stage of 'Zhengsheng'. Therefore, some say that 'Dengliuguo' (Result of Equal Flow) and 'Yishuguo' (Result of Different Ripening) are produced by the power of 'cause'. 'Tongleiyin' and 'Bianxingyin' may produce uninterrupted 'Dengliuguo', and it can be said that the 'cause' functions when this result is 'Zhengsheng'. The fruit of 'Yishu Yin' must be separated by a long time. The 'cause' has ceased long ago, and the fruit has just arisen. How can it function when the fruit arises? The past time cannot function. The function mentioned here refers to the capability. It has already been considered in the distinction between the two aspects. Although the 'cause' has ceased for a long time, it still has the function of causing its own fruit to arise. Because it is not a common condition, although there is no function when its own fruit arises, the name of function is established on its own fruit and the giving of function. Only the function of obtaining the fruit is called the true function, and the rest called function are all hypothetical. The functions of 'cause' and 'condition' in two stages have been discussed. The functions of the two 'conditions' are contrary to this. 'Dengwujian Yuan' (Immediately Preceding Condition) functions when the dharma arises. Because when it arises, the previous mind and mental states open the way and give way. If 'Suoyuan Yuan' (Object-Condition) can cause the condition to cease.

位而興作用。以心心所要現在時方取境故。其增上緣法生滅位皆無障住。故彼作用一切無遮。今應思擇。俱有相應及所緣緣。若法生已方興作用。何須立此二因一緣。若執因緣要有作用。方許立為因緣性者。則未來世應無因緣。然宗所許不應為難。若爾云何說有作用。若離如是二因一緣。正滅位中所引諸法。應無作用取境功能。若作用無亦名緣者。諸阿羅漢最後心等。亦應可立等無間緣。此責非理。前已辯故。說所緣緣非要由有作用方立。何相關涉。而將例彼等無間緣。彼緣要由開避牽引。故唯現在正可安立。于未來世定無彼緣。于現在時曾有作用。故雖過去亦可安立。其所緣緣非唯現在。但有體性皆可成緣。不必要由作用而立。唯于少分少分成緣。得作用名非於一切。云何知有體方得成緣。所緣體若無覺不生故。若所緣緣要有作用后法無為。應有前果。或此作用非據親生諸果而立。但據諸法起用所憑說為作用。故后無為無前果失。應言何法由幾緣生。頌曰。

心心所由四　　二定但由三　余由二緣生　　非天次第故

論曰。此中由言為顯故義。謂心心所。四緣故生。其所緣緣。除生心等無別有用。謂六識身及相應法。隨其所應以色等五及一切法為所緣緣。心等因緣具五因性。前生自類開避引發。是謂心

【現代漢語翻譯】現代漢語譯本位而興起作用。因為心和心所（Citta-caitta，心理活動及其伴隨物）需要在現在的時間和空間中獲取對象。所以，作為增上緣（Adhipati-paccaya，增強條件）的法，無論處於生滅的哪個階段，都不會有阻礙。因此，它們的作用沒有任何遮蔽。現在應該思考，俱有緣（Sahajata-paccaya，同時存在的條件）、相應緣（Sampayutta-paccaya，相應的條件）以及所緣緣（Arammana-paccaya，目標條件）。如果一個法在產生之後才開始發揮作用，那麼為什麼還需要設立這兩種因和一種緣呢？如果認為因緣必須要有作用，才允許被確立為因緣的性質，那麼未來世就應該沒有因緣了。然而，這種觀點與宗義所允許的並不相符，不應該以此來為難。如果這樣，又該如何解釋說有作用呢？如果離開了像這樣的兩種因和一種緣，那麼在正滅位（Nirodha，止息狀態）中所引發的諸法，應該就沒有作用和獲取對象的功能了。如果作用的缺失也被稱為緣，那麼諸阿羅漢（Arhat，已證悟者）的最後心等，也應該可以被確立為等無間緣（Anantara-paccaya，緊鄰的條件）。這種責難是不合理的，因為之前已經辯駁過了。說所緣緣並不一定要有作用才能被確立，這有什麼關係呢？而要用它來類比等無間緣。等無間緣需要通過開避和牽引，所以只有現在才能安立。在未來世一定沒有這種緣。在現在時曾經有作用，所以即使是過去也可以安立。而所緣緣並非只有現在，只要有體性就可以成為緣，不一定要通過作用來確立。只有在少部分情況下，成為緣才能獲得作用的名稱，而不是在所有情況下。如何知道有體性才能成為緣呢？因為所緣的體性如果不存在，覺知就不會產生。如果所緣緣一定要有作用，那麼后法無為（Asamskrta，非造作的）應該有前果。或者這種作用並非根據親生的諸果而確立，而是根據諸法起用所憑藉的來說明作用。所以，後來的無為沒有前果的過失。應該說，什麼法由幾種緣而生？頌曰：心心所由四，二定但由三，余由二緣生，非天次第故。論曰：這裡『由』字是爲了顯示『故』的含義。意思是說，心和心所由四種緣而生。其所緣緣，除了生心等之外，沒有別的用處。也就是說，六識身（Sad-vinnana-kaya，六種意識）以及相應的法，根據其所應，以色等五種以及一切法作為所緣緣。心等因緣具備五種因的性質。前生自類，開避引發，這就是所謂的心

【English Translation】 English version Acting from a position. Because Citta-caitta (mind and mental factors) need to grasp objects in the present time and space. Therefore, as Adhipati-paccaya (dominance condition), the dharmas, regardless of which stage of arising and ceasing they are in, will not have any obstruction. Therefore, their functions are without any obscuration. Now we should contemplate on Sahajata-paccaya (co-nascence condition), Sampayutta-paccaya (association condition), and Arammana-paccaya (object condition). If a dharma only starts to function after it has arisen, then why is it necessary to establish these two causes and one condition? If it is held that causes and conditions must have a function before they can be established as the nature of causes and conditions, then there should be no causes and conditions in the future. However, this view is not in accordance with what the sect allows, and should not be used to make things difficult. If so, how can it be explained that there is function? If apart from these two causes and one condition, the dharmas that are induced in the Nirodha (cessation state) should not have the function of acting and grasping objects. If the absence of function is also called a condition, then the last minds of the Arhats (enlightened beings) should also be able to be established as Anantara-paccaya (contiguity condition). This accusation is unreasonable, because it has been refuted before. Saying that Arammana-paccaya does not necessarily need to have a function to be established, what does it have to do with it? And to use it to analogize Anantara-paccaya. Anantara-paccaya needs to be opened, avoided, and drawn, so it can only be established now. There is definitely no such condition in the future. It once had a function in the present time, so even the past can be established. And Arammana-paccaya is not only present, as long as it has substance, it can become a condition, and it does not necessarily need to be established through function. Only in a small number of cases can becoming a condition obtain the name of function, not in all cases. How do you know that having substance can become a condition? Because if the substance of the object does not exist, awareness will not arise. If Arammana-paccaya must have a function, then the subsequent Asamskrta (unconditioned) should have a previous result. Or this function is not established based on the directly born results, but based on what the dharmas rely on to function to explain the function. Therefore, the later unconditioned does not have the fault of the previous result. It should be said, what dharma is born from how many conditions? Verse: Mind and mental factors are from four, two samadhis are only from three, the rest are born from two conditions, not in heavenly order. Treatise: Here, the word 'from' is to show the meaning of 'therefore'. It means that mind and mental factors are born from four conditions. Its Arammana-paccaya, in addition to generating mind, etc., has no other use. That is to say, the Sad-vinnana-kaya (six consciousnesses) and the corresponding dharmas, according to their appropriateness, take the five senses such as form as well as all dharmas as Arammana-paccaya. The causes and conditions of mind, etc., have the nature of five causes. The previous life is of its own kind, opening, avoiding, and inducing, this is what is called mind.

等。等無間緣此增上緣。即一切法。各除自性隨其所應。豈不一緣二因作用。非於彼法生時即有。如何心等四緣故生。如何因緣具五因性。雖法滅位作用方成。而法生時非無功力。離此彼法必不生故。以心心所必仗所緣及托二因方得生故。若法與彼法為所緣。或因無暫時非本論說故。二無心定三緣故生。除所緣緣。非能緣故。此因緣者但有二因。一俱有因。謂二定上生等諸相。二同類因謂前已生自地善法。等無間緣。謂入定心及相應法。增上緣者。謂如前說。豈不無想亦三緣生。是心心所等無間故。亦應說為心等無間。但非心等加行引生故。於此中廢而不說。或此無想但聲所顯。非如二定相對立故。二定何緣。是心等無間而不說。是心等無間緣。由心等力所引生故。如心心所生必系屬前心滅故。非如色法可與余心俱時轉故。非如得等可有雜亂俱現前故。非如生等。是余伴故。然心方便加行引生故。可說為心等無間與心等起。定相違害故。非心等等無間緣。又為此緣理相違故。謂修行者厭惡現行心心所法入無心定。若無心定復為此緣引心心所。則修行者應於此定無樂起心。為離現行心心所法入無心定。此復引生心心所法。不應正理。故非心等等無間緣。二定剎那前望於後。何緣不立等無間緣。諸念皆由心等引故。非由前

【現代漢語翻譯】現代漢語譯本：等等無間緣（Anantarasamanantara-pratyaya，直接且無間斷的緣）和增上緣（Adhipati-pratyaya，增強的緣），即一切法（Dharma，事物、現象）。各自去除自性（Svabhava，事物固有的性質）后，隨其所應。豈不是一個緣起兩種因的作用？如果不是在那個法生起時就存在，為何心等四緣（Citta-ady-catuh-pratyaya，心等四種緣）能夠產生？為何因緣（Hetu-pratyaya，根本原因）具備五種因的性質？即使法在滅位時作用才完成，但法在生起時並非沒有功力，因為離開這個，那個法必定不會產生。因為心和心所（Citta-caitta，心理活動及其伴隨物）必定依賴所緣緣（Alambana-pratyaya，對像緣）以及依託兩種因才能產生。如果法與彼法作為所緣，或者作為因，沒有暫時性，則不屬於本論所說。二、無心定（Asamjnika-samapatti，無想定）由三種緣產生，去除所緣緣，因為它不是能緣（Grahaka，能認知的主體）。這個因緣只有兩種因：一是俱有因（Sahabhu-hetu，共同存在的因），指二定（Dhyana，禪定）上生起的各種相；二是同類因（Sabhaga-hetu，同類因），指先前已生起的自地善法。等無間緣指入定之心及相應的法。增上緣如前所述。難道無想（Asamjni，無想）不是也由三種緣產生嗎？因為它是心和心所的等無間，所以也應該說它是心等的等無間。但它不是由心等加行（Prayoga，努力、行動）所引發，因此在此處廢而不說。或者這個無想只是聲音所顯現，不像二定那樣相對而立。二定為何是心等的等無間，卻不這樣說呢？因為它是心等的力量所引發產生的，就像心和心所的生起必定系屬於前一個心的滅去。不像色法（Rupa，物質現象）可以與其餘的心同時運轉。不像得等（Prapti，獲得）可以有雜亂地同時顯現。不像生等（Jati，生）是其餘的伴隨。然而，心可以通過方便加行引發，所以可以說它是心等的等無間，與心等同時生起。定與此相違背。所以不是心等的等無間緣。而且，為此緣的道理也相違背。修行者厭惡現行（Vartamana，當下）的心和心所法，而進入無心定。如果無心定又作為這種緣來引發心和心所，那麼修行者應該在這種定中沒有快樂，而生起心。爲了離開現行心和心所法而進入無心定，這又引發心和心所法，不合道理。所以不是心等的等無間緣。二定剎那（Ksana，極短的時間單位）前望於後，為何不設立等無間緣？因為所有的念頭都是由心等所引發，不是由前一個念頭所引發。

【English Translation】 English version: The immediately preceding condition (Anantarasamanantara-pratyaya) and the dominant condition (Adhipati-pratyaya), that is, all dharmas (Dharma, phenomena). After each removes its own self-nature (Svabhava, inherent nature), according to what is appropriate. Isn't it that one condition gives rise to the function of two causes? If it does not exist at the time that dharma arises, how can the four conditions such as mind (Citta-ady-catuh-pratyaya, the four conditions such as mind) produce it? Why does the causal condition (Hetu-pratyaya, root cause) possess the nature of five causes? Even though the function is only completed when the dharma is in the state of cessation, the dharma is not without power at the time of arising, because without this, that dharma will certainly not arise. Because the mind and mental factors (Citta-caitta, mental activities and their accompaniments) must rely on the object condition (Alambana-pratyaya) and depend on two causes in order to arise. If a dharma serves as the object or cause for another dharma without temporality, then it does not belong to what is discussed in this treatise. Secondly, the non-perceptual attainment (Asamjnika-samapatti, non-perceptual concentration) arises from three conditions, excluding the object condition, because it is not the perceiver (Grahaka, the subject capable of cognition). This causal condition only has two causes: one is the co-existent cause (Sahabhu-hetu, co-existing cause), referring to the various characteristics arising in the two concentrations (Dhyana, meditation); the other is the homogeneous cause (Sabhaga-hetu, homogeneous cause), referring to the wholesome dharmas of its own realm that have already arisen previously. The immediately preceding condition refers to the mind entering concentration and the corresponding dharmas. The dominant condition is as described earlier. Isn't it that non-perception (Asamjni, non-perception) also arises from three conditions? Because it is the immediately preceding condition of mind and mental factors, it should also be said to be the immediately preceding condition of mind, etc. However, it is not induced by the effort (Prayoga, effort, action) of mind, etc., so it is discarded and not mentioned here. Or this non-perception is only manifested by sound, unlike the two concentrations which stand in opposition to each other. Why are the two concentrations the immediately preceding condition of mind, etc., but not spoken of as such? Because it is induced and produced by the power of mind, etc., just as the arising of mind and mental factors must be tied to the cessation of the previous mind. Unlike material phenomena (Rupa, material phenomena) which can operate simultaneously with other minds. Unlike attainment, etc. (Prapti, attainment) which can appear confusedly and simultaneously. Unlike birth, etc. (Jati, birth) which are the companions of others. However, the mind can be induced by skillful effort, so it can be said to be the immediately preceding condition of mind, etc., arising simultaneously with mind, etc. Concentration contradicts this. Therefore, it is not the immediately preceding condition of mind, etc. Moreover, the reason for this condition is also contradictory. Practitioners, disliking the current (Vartamana, present) mind and mental factors, enter into non-perceptual concentration. If non-perceptual concentration then serves as this condition to induce mind and mental factors, then practitioners should not have joy in this concentration, but instead give rise to mind. In order to leave the current mind and mental factors and enter into non-perceptual concentration, this then induces mind and mental factors, which is unreasonable. Therefore, it is not the immediately preceding condition of mind, etc. Why is the moment (Ksana, extremely short unit of time) before the two concentrations not established as the immediately preceding condition? Because all thoughts are induced by mind, etc., not by the previous thought.

念引后令起。若前能引后最後應無果。亦不可說此引出心。已說違心非心緣故。又出定心入心果故。入心無間出心未生。如何說彼為等無間。無等無間緣于中為隔故無間等無間二義有差別前心等力引后法生。后法名為前等無間。剎那無隔立無間名。是故二言其義各別故作是說。若法與心為等無間。彼法亦是心無間耶。應作四句。第一句者。謂無心定出心心所。及第二等諸定剎那。第二句者。謂初所起諸定剎那。及有心位諸心心所生住異滅。第三句者。謂初所起諸定剎那。及有心位心心所法。第四句者。謂第二等諸定剎那。及無心定出心心所生住異滅。若法與心為等無間。與無心定為無間耶。應作四句。謂前第三第四句為今第一第二句。即前第一第二句為今第三第四句。余不相應及諸色法。皆因增上二緣所生。復云何知世間諸法。唯如上說因緣所生。非自在天我勝性等一因所起。由次第故。謂諸世間若自在等一因生者。則應一切俱時而生非次第起。因現有故。何法為障令不俱生。現見諸法次第而起。故知非但一因所生。若執世間隨自在欲前後差別故非頓起。是則應許非一因生。亦許欲為法生因故。此欲前後生滅差別理亦不成。因無異故。非因無異果有差別。要待異因果方別故。或差別故。應許頓生。所因前後無差別故。

【現代漢語翻譯】現代漢語譯本唸誦引導之後，使其開始（修行）。如果前念能夠引導后念，那麼最後的結果應該沒有果報。也不可說這個引導產生的心，因為已經說過違背心不是心的緣故。而且出定之心是入定之心的果報。入定之心沒有間斷，出定之心尚未產生，如何說它們是等無間緣？因為等無間緣中間有間隔，所以無間和等無間這兩個概念的意義是有差別的。前一剎那的心以相等的力量引導后一剎那的法產生，后一剎那的法被稱為前一剎那的等無間緣。剎那之間沒有間隔，所以稱為無間。因此，這兩個詞的意義各自不同，所以這樣說。如果一個法與心是等無間緣，那麼這個法也是心的無間緣嗎？應該分為四種情況來討論。第一種情況：指無心定（Asamjna-samapatti）出定之心和心所，以及第二等禪定的剎那。第二種情況：指最初生起的各種禪定的剎那，以及有心狀態下的各種心和心所的生、住、異、滅。第三種情況：指最初生起的各種禪定的剎那，以及有心狀態下的心和心所法。第四種情況：指第二等禪定的剎那，以及無心定出定之心和心所的生、住、異、滅。如果一個法與心是等無間緣，那麼它與無心定是無間緣嗎？應該分為四種情況來討論。前面第三和第四種情況是現在的第一和第二種情況，前面第一和第二種情況是現在的第三和第四種情況。其餘不相應法和各種色法，都是由增上緣和因緣兩種緣所生。又如何知道世間諸法，僅僅如上面所說由因緣所生，而不是由自在天（Isvara）（主宰神）、我（Atman）（靈魂）、勝性（Prakrti）（自性）等單一原因所產生？因為有次第的緣故。如果世間諸法是由自在天等單一原因所生，那麼應該一切同時產生，而不是有次第地產生。因為原因已經存在，什麼法會阻礙它們不一起產生呢？現在看到諸法有次第地產生，所以知道不是僅僅由一個原因所生。如果認為世間諸法隨著自在天的意願有先後差別，所以不是同時產生，那麼就應該承認不是由一個原因所生，也承認意願是法產生的原因。這種意願的先後生滅差別在道理上也說不通，因為原因沒有不同。如果原因沒有不同，結果卻有差別，那麼必須等待不同的原因，結果才會有差別。或者因為有差別，就應該承認同時產生，因為所依賴的原因前後沒有差別。

【English Translation】 English version After reciting the introduction, instruct them to begin (practice). If the previous thought can lead to the subsequent thought, then the final result should be without consequence. Nor can it be said that this guidance produces the mind, because it has already been said that that which contradicts the mind is not a condition of the mind. Moreover, the mind arising from Samadhi (Dhyana) is the result of the mind entering Samadhi. The mind entering Samadhi is without interruption, and the mind arising from Samadhi has not yet arisen, how can it be said that they are contiguity condition (samanantarapratyaya)? Because there is an interval in the contiguity condition, there is a difference in the meaning of the two concepts of 'without interval' (anantara) and 'contiguity condition'. The mind of the previous moment leads to the arising of the Dharma of the subsequent moment with equal force, and the Dharma of the subsequent moment is called the contiguity condition of the previous moment. There is no interval between moments, so it is called 'without interval'. Therefore, the meanings of these two words are different, so it is said in this way. If a Dharma is a contiguity condition with the mind, is that Dharma also an immediately preceding condition of the mind? It should be discussed in four cases. The first case: refers to the mind and mental factors arising from the cessation of perception and sensation (Asamjna-samapatti), and the moments of the second and subsequent Samadhis. The second case: refers to the moments of the various Samadhis that initially arise, and the arising, abiding, changing, and ceasing of the various minds and mental factors in the state of having mind. The third case: refers to the moments of the various Samadhis that initially arise, and the mind and mental factors in the state of having mind. The fourth case: refers to the moments of the second and subsequent Samadhis, and the arising, abiding, changing, and ceasing of the mind and mental factors arising from the cessation of perception and sensation. If a Dharma is a contiguity condition with the mind, is it an immediately preceding condition with the Samadhi of no-mind? It should be discussed in four cases. The previous third and fourth cases are now the first and second cases, and the previous first and second cases are now the third and fourth cases. The remaining non-associated formations (viprayukta-samskaras) and various forms (rupa) are all produced by the two conditions of dominant condition (adhipati-pratyaya) and causal condition (hetu-pratyaya). Furthermore, how do we know that all phenomena in the world are produced only by the causal conditions as mentioned above, and not by a single cause such as Isvara (the Lord), Atman (the Self), or Prakrti (Primordial Nature)? Because there is an order. If all phenomena in the world were produced by a single cause such as Isvara, then everything should arise simultaneously, rather than arising in order. Because the cause already exists, what Dharma would prevent them from arising together? Now we see that phenomena arise in order, so we know that they are not produced by just one cause. If it is argued that the phenomena in the world have differences in sequence according to the will of Isvara, so they do not arise simultaneously, then it should be admitted that they are not produced by one cause, and it is also admitted that will is the cause of the arising of Dharma. This difference in the sequence of arising and ceasing of will is also logically untenable, because the cause is not different. If the cause is not different, but the result is different, then it is necessary to wait for a different cause for the result to be different. Or because there is a difference, it should be admitted that they arise simultaneously, because the causes on which they depend have no difference in sequence.

是則諸法亦應頓生。誰能為障令不頓起。若自在欲更待余因。前後次第差別生者。應所因法復待余因。則所待因應無邊際。因無邊故無始義成。不越釋門因緣正理。徒異名說自在為因。又無用故。不應妄執世間諸法自在為因。非自在天作大功力。生世間法少有所用。故不應謂自在為因。若為發生自歡喜者。但應發喜何用生余。若喜離余方便不發。是則彼喜余方便生。自在於斯應非自在。于喜既爾余亦應然。差別因緣不可得故。或余方便應余方便生。何用計從自在天所起。若余方便離余方便生喜。亦應非余方便所起。或生苦具逼害有情。為發自喜。咄哉何用事斯暴惡自在天為。又信世間唯從自在一因所起。則撥世間現見罪福諸士用果。若言自在待餘罪福助發功能方成因者。但是朋敬自在天言。離所餘因緣不見別用故。時地水等種種因緣。于芽等生現有功力。芽等隨彼成有無故。于芽等生除彼功力不見別用。故不應計世間法起自在為因。自在既然。我勝性等亦應準此如應思擇。故無有法唯一因生。但從如前所說種種因緣所起。其理極成。既言色法因及增上二緣所生。大種所造總名為色。于中雲何大種所造。自他相望互為因緣。頌曰。

大為大二因　　為所造五種　造為造三種　　為大唯一因

論曰。初言大為

大二因者。是諸大種更互相望。但為俱有同類因義。俱起前生為因別故。謂隨闕一余不生故。更互相望有俱有因。性類雖別而同一事。更相順故。有同類因。大於所造能為五因。何等為五。謂生依立持養別故。雖同時生而隨轉故。如互起影燈焰發明。大於所造得成因義。如是五因但是能作因之差別。大望所造為餘五因。理不成故。非一果故。非俱有因非相應因。不相應故。非染污故。非遍行因非異熟因。無記性故。非同類故。非同類因。問答抉擇如順正理。又本論中亦有文證。大望造色無五種因。如說。有色處非無記為因。亦非無記謂善色處。若爾應與經論相違。如契經言。因四大種施設色蘊。本論亦言。四大所造因增上等。俱不相違。據生因等五因說故。大與所造為生因者。從彼起故。如母生子為依因者。隨彼轉故。如臣依王為立因者。能任持故。如地持物為持因者。由彼力持令不斷故。如食持命為養因者。能增長故。譬如樹根水所潤沃。如是則顯大與所造為起變持住長因性。或生因者。一切大種生所造色。非離諸大種有造色生故。造色生已。同類相續不斷位中。火為依因。能令乾燥不爛壞故。水為立因。能為浸潤令不散故。地為持因。能任持彼令不墜故。風為養因。能引發彼令增長故。如是大種雖與所造無俱有等

【現代漢語翻譯】現代漢語譯本大種互為因的情況：這些大種（四大元素：地、水、火、風）互相之間，只是具有共同存在的同類因的意義。因為它們共同生起，並且前一剎那的生起是后一剎那的因。如果缺少其中任何一個，其餘的就無法產生，所以互相之間具有俱有因（Sahabhu-hetu）。雖然性質類別不同，但屬於同一件事物，互相順應，所以具有同類因（Samanantara-hetu）。四大種對於所造作的色法（Rupa），能夠作為五種因。是哪五種呢？即生因（Janaka-hetu）、依因（Asraya-hetu）、立因（Sthapaka-hetu）、持因（Upastambhaka-hetu）和養因（Posaka-hetu）。雖然同時產生，但隨著各自的作用而轉變。例如互相生起的影子、燈焰和光明，四大種對於所造作的色法，能夠成就因的意義。這五種因只是能作因（Kārana-hetu）的差別。四大種對於所造作的色法來說，不能成為其餘五種因，因為道理上不成立。因為不是單一的結果，所以不是俱有因，也不是相應因（Samprayuktaka-hetu），因為不相應。不是染污的，所以不是遍行因（Sarvatraga-hetu），也不是異熟因（Vipāka-hetu），因為是無記性（Avyākrta）。不是同類的，所以不是同類因。問答抉擇如同《順正理論》所說。而且本論中也有文證，四大種對於所造作的色法，沒有五種因。如經文所說：『有色處（Rupa-ayatana）不是無記法為因』，也不是無記法，即善色處。如果這樣，就應該與經論相違背。如契經所說：『以四大種施設色蘊（Rupa-skandha）』，本論也說：『四大所造因增上等』。其實並不互相違背，因為是根據生因等五種因來說的。四大種與所造作的色法之間是生因的關係，因為色法是從四大種產生的，就像母親生孩子一樣。是依因的關係，因為色法隨著四大種而轉變，就像臣子依靠國王一樣。是立因的關係，能夠任持色法，就像大地承載萬物一樣。是持因的關係，由於四大種的力量支援，使色法不間斷，就像食物維持生命一樣。是養因的關係，能夠增長色法，譬如樹根被水滋潤。這樣就顯示了四大種與所造作的色法之間是生起、轉變、支援、住持、增長的因的性質。或者說，生因是指一切大種生起所造作的色法，因為離開諸大種就沒有所造作的色法產生。所造作的色法產生后，在同類相續不斷的階段中，火是依因，能夠使之乾燥而不腐爛。水是立因，能夠浸潤使之不散壞。地是持因，能夠任持它而不墜落。風是養因，能夠引發它而增長。像這樣，四大種雖然與所造作的色法沒有俱有等的關係。

【English Translation】 English version The case of the Mahabhutas (Great Elements) as causes: These Mahabhutas (the four great elements: earth, water, fire, and wind) in relation to each other, merely possess the meaning of co-existent homogeneous causes (Sahabhu-hetu). Because they arise together, and the arising of the previous moment is the cause of the subsequent moment. If any one of them is lacking, the others cannot arise, therefore they have a co-existent cause. Although their nature and categories are different, they belong to the same thing, and they accord with each other, therefore they have a homogeneous cause (Samanantara-hetu). The four Mahabhutas, with respect to the Rupa (form) that is created, can serve as five kinds of causes. What are the five? Namely, the generating cause (Janaka-hetu), the dependent cause (Asraya-hetu), the establishing cause (Sthapaka-hetu), the sustaining cause (Upastambhaka-hetu), and the nourishing cause (Posaka-hetu). Although they arise simultaneously, they transform according to their respective functions. For example, the shadow, the flame of a lamp, and the light that arise mutually, the Mahabhutas, with respect to the Rupa that is created, can accomplish the meaning of a cause. These five causes are merely the differences of the efficient cause (Kārana-hetu). The Mahabhutas, with respect to the Rupa that is created, cannot become the remaining five causes, because it is not logically established. Because it is not a single result, it is not a co-existent cause, nor is it an associated cause (Samprayuktaka-hetu), because they are not associated. It is not defiled, therefore it is not a pervasive cause (Sarvatraga-hetu), nor is it a resultant cause (Vipāka-hetu), because it is of an indeterminate nature (Avyākrta). It is not homogeneous, therefore it is not a homogeneous cause. The question and answer resolution is as stated in the Nyayanusara-sastra (Following the Course of Reason). Moreover, there is also textual evidence in this treatise that the Mahabhutas do not have five kinds of causes with respect to the Rupa that is created. As the sutra says: 'The Rupa-ayatana (sense-sphere of form) is not caused by the indeterminate', nor is it indeterminate, namely the wholesome Rupa-ayatana. If this is the case, it should contradict the sutras and treatises. As the sutra says: 'The Rupa-skandha (aggregate of form) is established by the four Mahabhutas', and this treatise also says: 'The Rupa created by the four Mahabhutas is the dominant cause, etc.' In fact, they do not contradict each other, because it is based on the five causes such as the generating cause. The relationship between the Mahabhutas and the Rupa that is created is that of a generating cause, because the Rupa is produced from the Mahabhutas, just like a mother giving birth to a child. It is the relationship of a dependent cause, because the Rupa transforms according to the Mahabhutas, just like a minister relying on a king. It is the relationship of an establishing cause, capable of sustaining the Rupa, just like the earth supporting all things. It is the relationship of a sustaining cause, because the power of the Mahabhutas supports it, so that the Rupa is not interrupted, just like food sustaining life. It is the relationship of a nourishing cause, capable of increasing the Rupa, like the roots of a tree being nourished by water. Thus, it shows that the Mahabhutas and the Rupa that is created have the nature of causes for arising, transforming, supporting, maintaining, and increasing. Or, the generating cause refers to all the Mahabhutas giving rise to the Rupa that is created, because without the Mahabhutas, there is no Rupa that is created. After the Rupa that is created arises, in the stage of continuous homogeneous succession, fire is the dependent cause, capable of making it dry and not rotten. Water is the establishing cause, capable of moistening it so that it does not disintegrate. Earth is the sustaining cause, capable of holding it so that it does not fall. Wind is the nourishing cause, capable of initiating it and increasing it. In this way, although the Mahabhutas do not have a co-existent relationship with the Rupa that is created, etc.

五種因義。而有生等五種別因。故與經論無相違失。諸所造色自互相望。但有三因。所謂俱有同類異熟。據所造類容有三因非一切。有俱有因者。謂隨心轉。身語二業七支相望展轉為因。同類因者。一切前生於后同類。異熟因者。謂諸不善及善有漏身語二業。能招異熟眼等色等。所造于大但為一因。謂異熟因。身語二業能招異熟四大種。故已辯諸法爾所緣生。當隨宗委辯等無間緣義。前雖總說諸心心所已生。除最後為等無間緣。未決定說何心無間有幾心生。復從幾心有何心起。今當定說心有多種。如何依彼可定說耶。且略說心有十二種。云何十二。頌曰。

欲界有四心　　善惡覆無覆　色無色除惡　　無漏有二心

論曰。且於欲界有四種心。謂善不善有覆無記無覆無記。色無色界各有三心。謂除不善余如上說。如是十種說有漏心。若無漏心唯有二種。謂學無學合成十二。此十二心互相生者。頌曰。

欲界善生九　　此復從八生　染從十生四　　余從五生七　色善生十一　　此復從九生　有覆從八生　　此復生於六　無覆從三生　　此復能生六　無色善生九　　此復從六生　有復生從七　　無覆如色辯　學從四生五　　余從五生四

論曰。欲界善心無間生九。謂自界四色界二心。

【現代漢語翻譯】現代漢語譯本：五種因的意義在於，有生等五種不同的因，因此與經論沒有衝突。各種被造的色法相互之間，只有三種因，即俱有因、同類因和異熟因。就所造的類別而言，容許有三種因，並非一切情況都是如此。有俱有因的情況，比如隨心而轉，身語二業的七支相互依存，輾轉為因。同類因的情況，一切前生的心對於後生的同類心來說都是同類因。異熟因的情況，指各種不善以及善的有漏身語二業，能夠招感異熟的眼等色法。所造的色法對於四大種來說，只有一種因，即異熟因。身語二業能夠招感異熟的四大種。以上已經辨析了諸法爾所緣生。接下來將按照宗義詳細辨析等無間緣的意義。前面雖然總說了諸心心所已生，除了最後的心心所作為等無間緣，但沒有明確說明何種心無間地生起幾種心，以及從幾種心生起何種心。現在將確定地說，心有多種，如何依據這些心可以確定地說呢？暫且簡略地說心有十二種。哪十二種呢？頌文說：『欲界有四心，善惡覆無覆；色無色除惡，無漏有二心。』論述：在欲界有四種心，即善心、不善心、有覆無記心（有煩惱覆蓋的中性心）和無覆無記心（沒有煩惱覆蓋的中性心）。色界和無色界各有三種心，即除去不善心，其餘與上面所說相同。這十種心是有漏心。如果說是無漏心，則只有兩種，即學心和無學心，合起來共十二種。這十二種心相互生起的情況，頌文說：『欲界善生九，此復從八生；染從十生四，余從五生七；色善生十一，此復從九生；有覆從八生，此復生於六；無覆從三生，此復能生六；無色善生九，此復從六生；有復生從七，無覆如色辯；學從四生五，余從五生四。』論述：欲界的善心無間地生起九種心，即自身界的四種心（善、惡、有覆無記、無覆無記）和色界的兩種心（善、有覆無記）。

【English Translation】 English version: The meaning of the five causes lies in the fact that there are five distinct causes such as 'being born', thus there is no contradiction with the sutras and treatises. Among the various created form (rupa), there are only three causes in relation to each other: co-existent cause (sahabhu-hetu), similar cause (sabhaga-hetu), and resultant cause (vipaka-hetu). Regarding the category of what is created, it is permissible to have three causes, but not in all cases. There are cases of co-existent cause, such as following the mind's activity, the seven limbs of bodily and verbal actions are interdependent, reciprocally acting as causes. In the case of similar cause, every prior mind of the same kind is a similar cause for the subsequent mind of the same kind. In the case of resultant cause, it refers to the various unwholesome and wholesome contaminated bodily and verbal actions that can bring about resultant form (rupa) such as the eyes. The created form (rupa) has only one cause in relation to the four great elements (mahabhuta), which is the resultant cause. Bodily and verbal actions can bring about the four great elements as resultants. The production of phenomena by their own nature (法爾所緣生) has already been discussed. Next, we will elaborate on the meaning of the immediately preceding condition (samanantara-pratyaya) in detail according to the tenets of our school. Although it was generally stated earlier that all mental states (citta) and mental factors (caitasika) have arisen, except for the last one which serves as the immediately preceding condition, it has not been definitively stated which mind gives rise to how many minds without interruption, and from how many minds does which mind arise. Now, we will definitively state that since there are various kinds of minds, how can we definitively say based on them? For now, let's briefly say that there are twelve kinds of minds. What are the twelve? The verse says: 'In the desire realm, there are four minds: wholesome, unwholesome, obscured, and unobscured. In the form and formless realms, there are three minds, excluding the unwholesome. In the unconditioned realm, there are two minds.' Commentary: In the desire realm (kama-dhatu), there are four kinds of minds: wholesome (kusala), unwholesome (akusala), obscured indeterminate (savrana avyakrta - indeterminate states covered by afflictions), and unobscured indeterminate (anivrita avyakrta - indeterminate states not covered by afflictions). In the form realm (rupa-dhatu) and formless realm (arupa-dhatu), there are three kinds of minds each, excluding the unwholesome mind, the rest being the same as mentioned above. These ten kinds of minds are contaminated (sasrava) minds. If we speak of uncontaminated (anasrava) minds, there are only two kinds: the mind of a learner (saiksa) and the mind of a non-learner (asiksa), making a total of twelve. Regarding how these twelve kinds of minds arise from each other, the verse says: 'A wholesome mind in the desire realm gives rise to nine; it also arises from eight. A defiled mind arises from ten and gives rise to four. The remaining arise from five and give rise to seven. A wholesome mind in the form realm gives rise to eleven; it also arises from nine. An obscured mind arises from eight and gives rise to six. An unobscured mind arises from three and gives rise to six. A wholesome mind in the formless realm gives rise to nine; it also arises from six. An obscured mind arises from seven. An unobscured mind is explained like the form realm. A mind of a learner arises from four and gives rise to five; the remaining arise from five and give rise to four.' Commentary: A wholesome mind in the desire realm arises without interruption to nine kinds of minds, namely the four kinds of minds in its own realm (wholesome, unwholesome, obscured indeterminate, and unobscured indeterminate) and the two kinds of minds in the form realm (wholesome and obscured indeterminate).

于入定時及續生位。如其次第生善染心。生何善心。復何地攝。此于初位生加行心。若於后時生離欲得。隨順住故無容起彼。生得善心生在此間。不能令彼起現前故。有說。彼心未至地攝。有言。亦攝在初靜慮。有說。亦在靜慮中間。尊者瞿沙作如是說。乃至亦在第二靜慮。如超定時隔地而起。有作是說。非等引心。無力能牽隔地心起。是故彼說理定不然。及無色一于續生位欲善無間生彼染心。並學無學隨順住故。欲善無間必定不生。色無色纏無覆無記。彼皆系屬自界心故。亦定不生無色界善。以彼於此四遠遠故。一所依遠。二行相遠。三所緣遠。四對治遠。即此復從八無間起。謂自界四色界二心。于出定時從彼善起。被初靜慮染定惱時。從彼染心生於欲善。求依下善為防退故。及學無學謂出觀時。染謂不善有覆無記。二各從十無間而生。謂自界四色無色六。于續生位上界六心。皆可命終生欲二染。必無無漏生染污心。故此非從學無學起。即此無間能生四心。謂自界四餘無生理。必無下地染心無間能生上地及無漏心。余謂欲纏無覆無記此心從五無間而生。謂自界四及色界善。欲界化心從彼生故。即此無間能生七心。謂自界四及色界二。善與染污。于入定時欲界化心還生彼善。于續生位欲界無覆生彼染心。並無色一。于

續生位此無覆心能生彼染。如是已辯欲界四心無間從生能生決定。色界善心無間生十一。謂除無色無覆無記心異熟生心屬自界故。即此復從九無間起。謂除欲界二染污心。及除無色無覆無記。有覆從八無間而生。除欲二染及學無學。即此無間能生六心。謂自界三欲善不善有覆無記。無覆從三無間而起。謂唯自界余無生理。即此無間能生六心。謂自界三欲無色染。已辯色界三心相生。無色界善無間生九。謂除欲善欲色無覆。即此從六無間而生。謂自界三及色界善。並學無學有覆無間能生七心。謂自界三及色界善欲色界染。即此亦從七無間起。謂除欲色染及學無學心無覆。如色說從三無間生。謂自界三餘皆非理。即此無間能生六心。謂自界三及欲色染。已辯無色三心相生。學心從四無間而生。謂即學心及三界善。即此無間能生五心。謂前四心及無學一。非三界染。互相違故。非諸無覆。不明利故。余謂無學從五無間生。謂三界善及學無學二。即此無間能生四心。謂三界善及無學一。不生學心彼非果故。非染無覆如前說故。說十二心互相生已。云何分此為二十心。頌曰。

十二為二十　　謂三界善心　分加行生得　　欲無覆分四　異熟威儀路　　工巧處通果　色界除工巧　　餘數如前說

論曰。三界善心各

【現代漢語翻譯】現代漢語譯本續生位：在此（善心）之後，沒有覆蓋的心（無覆無記心）能夠產生彼（染污心）。像這樣，已經辨析了欲界的四種心，它們之間無間相生，能生和所生都是決定的。善心無間相生能生十一種心。即除去無色界的善心、無覆無記心，以及異熟生心，因為異熟生心屬於自界。而此善心又能從九種心無間生起。即除去欲界的兩種染污心，以及無色界的無覆無記心。有覆無記心能從八種心無間而生。除去欲界的兩種染污心，以及學心和無學心。而此有覆無記心無間相生能生六種心。即自界的三種心（善、不善、有覆無記），以及欲界的善心、不善心、有覆無記心。無覆無記心能從三種心無間而起。即唯有自界其餘的心，沒有道理。而此無覆無記心無間相生能生六種心。即自界的三種心，以及欲界、無色界的染污心。以上已經辨析了三界善心之間的相生關係。無色界的善心無間相生能生九種心。即除去欲界的善心、欲界的無覆無記心、色界的無覆無記心。而此善心能從六種心無間而生。即自界的三種心，以及欲界的善心，還有學心和無學心。有覆無記心無間相生能生七種心。即自界的三種心，以及欲界的善心、欲界的染污心。而此有覆無記心也能從七種心無間而起。即除去欲界、色界的染污心，以及學心、無學心、無覆無記心。如同色界所說，無覆無記心能從三種心無間而生。即自界的三種心，其餘的說法都沒有道理。而此無覆無記心無間相生能生六種心。即自界的三種心，以及欲界、色界的染污心。以上已經辨析了無色界三種心之間的相生關係。學心能從四種心無間而生。即學心本身，以及三界的善心。而此學心無間相生能生五種心。即前面的四種心，以及無學心。不能生三界的染污心，因為互相違背。也不能生諸無覆無記心，因為不明利。其餘的，即無學心能從五種心無間而生。即三界的善心，以及學心和無學心兩種。而此無學心無間相生能生四種心。即三界的善心，以及無學心。不能生學心，因為學心不是它的果。也不能生染污心和無覆無記心，原因如前所述。在說了十二種心互相生起之後，如何將這十二種心分為二十種心呢？頌詞說：十二分為二十，是指三界的善心，分為加行和生得。欲界的無覆無記心分為四種：異熟、威儀路、工巧處、通果。除去工巧處，其餘的數量如前面所說。論述說：三界的善心各自...

【English Translation】 English version Successive Existence: Here (after a wholesome mind), a non-defiled mind (avūrta-avyākṛta citta) can produce that (a defiled mind). Thus, the four minds of the Desire Realm have been distinguished, with their determined inter-causation of what can produce and what is produced. A wholesome mind can produce eleven minds without interval. Namely, excluding the wholesome mind of the Formless Realm, the non-defiled indeterminate mind, and the resultant mind, because the resultant mind belongs to its own realm. And this wholesome mind can arise without interval from nine minds. Namely, excluding the two defiled minds of the Desire Realm, and the non-defiled indeterminate mind of the Formless Realm. A defiled mind can arise without interval from eight minds. Excluding the two defiled minds of the Desire Realm, and the minds of the Learner and the Non-learner. And this defiled mind can produce six minds without interval. Namely, the three minds of its own realm (wholesome, unwholesome, and defiled indeterminate), and the wholesome, unwholesome, and defiled indeterminate minds of the Desire Realm. A non-defiled mind can arise without interval from three minds. Namely, only the remaining minds of its own realm, there is no other reason. And this non-defiled mind can produce six minds without interval. Namely, the three minds of its own realm, and the defiled minds of the Desire and Formless Realms. The inter-causation of the three wholesome minds has been distinguished above. A wholesome mind of the Formless Realm can produce nine minds without interval. Namely, excluding the wholesome mind of the Desire Realm, the non-defiled mind of the Desire Realm, and the non-defiled mind of the Form Realm. And this wholesome mind can arise without interval from six minds. Namely, the three minds of its own realm, and the wholesome mind of the Desire Realm, and the minds of the Learner and the Non-learner. A defiled mind can produce seven minds without interval. Namely, the three minds of its own realm, and the wholesome mind of the Desire Realm, and the defiled mind of the Desire Realm. And this defiled mind can also arise without interval from seven minds. Namely, excluding the defiled minds of the Desire and Form Realms, and the minds of the Learner, the Non-learner, and the non-defiled mind. As said in the Form Realm, a non-defiled mind can arise without interval from three minds. Namely, the three minds of its own realm, the rest are unreasonable. And this non-defiled mind can produce six minds without interval. Namely, the three minds of its own realm, and the defiled minds of the Desire and Form Realms. The inter-causation of the three minds of the Formless Realm has been distinguished above. The mind of the Learner can arise without interval from four minds. Namely, the mind of the Learner itself, and the wholesome minds of the three realms. And this mind of the Learner can produce five minds without interval. Namely, the previous four minds, and the mind of the Non-learner. It cannot produce the defiled minds of the three realms, because they are mutually contradictory. Nor can it produce the non-defiled minds, because they are not clear. The remaining, namely the mind of the Non-learner, can arise without interval from five minds. Namely, the wholesome minds of the three realms, and the two minds of the Learner and the Non-learner. And this mind of the Non-learner can produce four minds without interval. Namely, the wholesome minds of the three realms, and the mind of the Non-learner. It cannot produce the mind of the Learner, because the mind of the Learner is not its result. Nor can it produce the defiled and non-defiled minds, for the reasons mentioned earlier. Having spoken of the twelve minds arising mutually, how are these twelve minds divided into twenty minds? The verse says: The twelve are divided into twenty, referring to the wholesome minds of the three realms, divided into those of application (加行, jiāxíng) and those born with (生得, shēngdé). The non-defiled indeterminate minds of the Desire Realm are divided into four: resultant (異熟, yìshú), behavioral (威儀路, wēiyílù), skillful (工巧處, gōngqiǎochù), and general result (通果, tōngguǒ). Except for the skillful, the remaining numbers are as previously stated. The treatise says: The wholesome minds of the three realms each...

分二種。謂加行得生得別故。欲界無覆分為四心。一異熟生。二威儀路。三工巧處。四通果心。色無覆心分為三種。除工巧處。上界都無造作種種工巧事故。無色界無行等事故。無威儀路。無攝受支三摩地故。亦無通果。依如是理欲界有八。色界有六。無色有四。學無學心合為二十。如是二十互相生者。且說欲界八種心中加行善心無間生十。謂自界七除通果心。自類靜定無間生故。及色界一加行善心並學無學。即此復從八無間起。謂自界四二善二染。及色界二加行有覆。並學無學生得善心無間生九。謂自界七除通果心。及色無色有覆無記。即此復從十一心起。謂自界七除通果心。及色界二加行有覆。並學無學二染污心無間生七。謂自界七除通果心。即此復從十四心起。謂自界七除通果心。及色界四除加行善與通果心。並無色三除加行善。異熟威儀無間生八。謂自界六除加行善與通果心。及色無色有覆無記。即此復從七無間起。謂自界七除通果心。工巧處心無間生六。謂自界六除加行善與通果心。果此復從七無間起。除通果心。從通果心無間生二。謂自界一即通果心。及色界一即加行善。即此亦從二無間起。謂即前說自色二心。說欲界心互相生已。次說色界六種心中從加行善心無間生十二。謂自界六及欲界三。加行生得

【現代漢語翻譯】現代漢語譯本分為兩種。這是因為加行（kāxíng）和得生（déshēng）不同。欲界（yùjiè）的無覆無記心分為四種：一是異熟生（yìshúshēng），二是威儀路（wēiyílù），三是工巧處（gōngqiǎochù），四是通果心（tōngguǒxīn）。色界（sèjiè）的無覆無記心分為三種，去除了工巧處。因為上界沒有造作種種工巧的事情，沒有無行等原因，也沒有威儀路，沒有攝受支三摩地（shèshòuzhī sānmóde），也沒有通果。依照這樣的道理，欲界有八種心，色界有六種心，無色界（wúsèjiè）有四種心。學心（xuéxīn）和無學心（wúxuéxīn）合起來共有二十種心。這二十種心互相生起的情況是：先說欲界的八種心中，加行善心（jiāxíng shànxīn）無間生起十種心，即自界（zìjiè）的七種心，除去通果心，因為自類的靜定（jìngdìng）無間生起，以及色界的一種加行善心，還有學心和無學心。這加行善心又可以從八種心無間生起，即自界的四種心，兩種善心和兩種染污心，以及色界的兩種加行有覆心（jiāxíng yǒufùxīn），還有學心和無學心。生得善心（shēngdé shànxīn）無間生起九種心，即自界的七種心，除去通果心，以及色界和無色界的有覆無記心（yǒufù wújìxīn）。這生得善心又可以從十一種心生起，即自界的七種心，除去通果心，以及色界的兩種加行有覆心，還有學心和無學心。兩種染污心（rǎnwūxīn）無間生起七種心，即自界的七種心，除去通果心。這染污心又可以從十四種心生起，即自界的七種心，除去通果心，以及色界的四種心，除去加行善心和通果心，還有無色界的三種心，除去加行善心。異熟心（yìshúxīn）和威儀心（wēiyíxīn）無間生起八種心，即自界的六種心，除去加行善心和通果心，以及色界和無色界的有覆無記心。這異熟心和威儀心又可以從七種心生起，即自界的七種心，除去通果心。工巧處心無間生起六種心，即自界的六種心，除去加行善心和通果心。這工巧處心又可以從七種心生起，除去通果心。從通果心無間生起兩種心，即自界的一種心，就是通果心，以及色界的一種心，就是加行善心。這通果心也可以從兩種心生起，即前面所說的自界和色界的兩種心。說完欲界的心互相生起的情況，接著說色界的六種心中，從加行善心無間生起十二種心，即自界的六種心，以及欲界的三種心，加行生得（jiāxíng shēngdé）。

【English Translation】 English version They are divided into two types, based on the differences in 'exertion' (kāxíng) and 'birth attainment' (déshēng). The 'unspecified neutral' (wúfù wújì) minds of the 'desire realm' (yùjiè) are divided into four types: 1. 'Resultant-born' (yìshúshēng), 2. 'Manners of deportment' (wēiyílù), 3. 'Skillful activities' (gōngqiǎochù), 4. 'Supernormal result mind' (tōngguǒxīn). The 'unspecified neutral' minds of the 'form realm' (sèjiè) are divided into three types, excluding 'skillful activities'. This is because the higher realms do not have the creation of various skillful activities, do not have 'non-effort' etc., do not have 'manners of deportment', do not have 'supportive-limb samadhi' (shèshòuzhī sānmóde), and do not have 'supernormal results'. According to this principle, the desire realm has eight types of minds, the form realm has six, and the 'formless realm' (wúsèjiè) has four. 'Learning minds' (xuéxīn) and 'non-learning minds' (wúxuéxīn) together make twenty types of minds. The way these twenty minds arise mutually is as follows: First, speaking of the eight types of minds in the desire realm, the 'exertion wholesome mind' (jiāxíng shànxīn) immediately gives rise to ten minds, namely the seven minds of its own realm, excluding the 'supernormal result mind', because the 'serene concentration' (jìngdìng) of its own kind immediately arises, and one 'exertion wholesome mind' of the form realm, as well as the learning and non-learning minds. This 'exertion wholesome mind' can also immediately arise from eight minds, namely the four minds of its own realm, two wholesome minds and two defiled minds, and two 'exertion obscured' (jiāxíng yǒufù) minds of the form realm, as well as the learning and non-learning minds. The 'birth-attainment wholesome mind' (shēngdé shànxīn) immediately gives rise to nine minds, namely the seven minds of its own realm, excluding the 'supernormal result mind', and the 'obscured neutral' (yǒufù wújì) minds of the form and formless realms. This 'birth-attainment wholesome mind' can also arise from eleven minds, namely the seven minds of its own realm, excluding the 'supernormal result mind', and the two 'exertion obscured' minds of the form realm, as well as the learning and non-learning minds. The two 'defiled minds' (rǎnwūxīn) immediately give rise to seven minds, namely the seven minds of its own realm, excluding the 'supernormal result mind'. These defiled minds can also arise from fourteen minds, namely the seven minds of its own realm, excluding the 'supernormal result mind', and the four minds of the form realm, excluding the 'exertion wholesome mind' and the 'supernormal result mind', and the three minds of the formless realm, excluding the 'exertion wholesome mind'. The 'resultant mind' (yìshúxīn) and 'deportment mind' (wēiyíxīn) immediately give rise to eight minds, namely the six minds of its own realm, excluding the 'exertion wholesome mind' and the 'supernormal result mind', and the 'obscured neutral' minds of the form and formless realms. These 'resultant mind' and 'deportment mind' can also arise from seven minds, namely the seven minds of its own realm, excluding the 'supernormal result mind'. The 'skillful activity mind' immediately gives rise to six minds, namely the six minds of its own realm, excluding the 'exertion wholesome mind' and the 'supernormal result mind'. This 'skillful activity mind' can also arise from seven minds, excluding the 'supernormal result mind'. From the 'supernormal result mind' immediately arise two minds, namely one mind of its own realm, which is the 'supernormal result mind', and one mind of the form realm, which is the 'exertion wholesome mind'. This 'supernormal result mind' can also arise from two minds, namely the previously mentioned two minds of its own realm and the form realm. Having spoken of the mutual arising of minds in the desire realm, next, speaking of the six minds in the form realm, from the 'exertion wholesome mind' immediately arise twelve minds, namely the six minds of its own realm, and the three minds of the desire realm, 'exertion birth-attainment' (jiāxíng shēngdé).

與通果心。並無色一加行善心學無學心。即此復從十無間起。謂自界四除威儀路與異熟生。及欲界二加行通果。並無色二加行有覆。學無學心生得善心無間生八。謂自界五除通果心。及欲界二不善有覆。並色界一有覆無記。即此復從五無間起。謂自界五除通果心。有覆無記無間生九。謂自界五除通果心。及欲界四二善二染。即此復從十一心起。謂自界五除通果心。及欲界三生得善心威儀異熟。並無色三除加行善。異熟威儀無間生七。謂自界四除加行善與通果心。及欲界二不善有覆。並無色一有覆無記。即此復從五無間起。謂自界五除通果心。從通果心無間生二。謂自界二加行通果。即此亦從二無間起。謂即前說自界二心。說色界心互相生已。次說無色四種心中加行善心無間生七。謂自界四及色界一。加行善心並學無學。即此復從六無間起。謂自界三唯除異熟。及色界一加行善心。並學無學生得善心無間生七。謂自界四及色界一有覆無記。並欲界二。不善有覆。即此復從四無間起。謂自界四。有覆無記無間生八。謂自界四。及色界二加行有覆。並欲界二不善有覆。即此復從十無間起。謂自界四及色界三。生得異熟與威儀路。並欲界三。名如色說。異熟生心無間生六。謂自界三除加行善。及色界一有覆無記。並欲界二不善

有覆。即此復從四無間起。謂自界四。說無色心互相生已。次說無漏二種心中從有學心無間生六。謂通三界加行善心。及欲生得並學無學。即此復從四無間起。謂三加行及有學心。從無學心無間生五。謂前有學所生六中除有學一。即此復從五無間起。謂三加行及學無學。復有何緣加行無間。能生異熟工巧威儀。非彼無間生加行善。且異熟生由先業力所引發故。勢力羸劣。非作功用所引發故。不能引起加行善心。故彼不能生加行善。出心不由功用轉故。加行無間生彼無違。工巧威儀勢力羸劣。樂作功用。引發工巧及威儀故。不能引起加行善。心出心不由功用轉故。加行無間生彼無違。若爾染心不應無間生加行善。染著境界違背善故。勢力劣故。無斯過失厭倦煩惱數數現前。作是思惟。說何方便令無義聚止息不行。便如實知起過失境能生功德。脫我當起煩惱現前。尋復覺知起善防護。由斯願力能起加行。無始時來數習染故。勢力不劣。故染無間生加行善。欲界生得行相明利。非勝功用之所引發。以明利故。可有從彼。學無學心色界加行無間而起。非勝功用所引發故。不能從此引生彼心。色無色界生得善心不明利故。非勝功用所引發故。非學無學他界加行無間而起。亦非從此引生彼心。又欲生得以明利故。可從色染無間而生

【現代漢語翻譯】現代漢語譯本有覆（指有覆蓋、有障礙的狀態）。即此有覆的狀態從四無間（指四種無間地獄）生起。這裡指的是自界（指自身所處的境界）的四種無間。在講述了無色界的心識互相產生之後，接著講述無漏（指沒有煩惱）的兩種心中，從有學心（指還在學習修行的人的心）無間產生六種心。這六種心包括通三界（指欲界、色界、無色界）的加行善心（指爲了達到某種目的而努力修行的善心），以及欲界生得善心（指在欲界自然產生的善心）和有學、無學心。即此狀態又從四無間生起，指的是三種加行（指三種修行方法）和有學心。從無學心（指已經完成學習修行的人的心）無間產生五種心。這五種心是前面有學心所產生的六種心中除去有學心一種。即此狀態又從五無間生起，指的是三種加行以及有學、無學心。還有什麼原因導致加行無間（指修行過程中的不間斷）能夠產生異熟（指不同結果的成熟）、工巧（指巧妙的技藝）、威儀（指莊嚴的儀態），而不是它無間產生加行善呢？異熟的產生是由於先前的業力所引發的，因此勢力微弱。不是通過努力修行所引發的，因此不能引起加行善心。所以它不能產生加行善。出心（指離開某種狀態的心）不是通過努力修行而轉變的，因此加行無間產生異熟沒有衝突。工巧和威儀勢力微弱，喜歡通過努力修行。因為引發工巧和威儀，所以不能引起加行善心。出心不是通過努力修行而轉變的，因此加行無間產生工巧和威儀沒有衝突。如果這樣，那麼染心（指被污染的心）不應該無間產生加行善。因為染著境界違背善良，勢力弱。沒有這樣的過失，因為厭倦煩惱常常出現。這樣思考：說什麼方法能夠讓無意義的聚集停止不行呢？便如實地知道產生過失的境界能夠產生功德。如果我將要產生煩惱，立刻覺知併產生善的防護。由於這樣的願力能夠產生加行。因為無始以來常常習染，勢力不弱。所以染心無間產生加行善。欲界生得的行相明利，不是殊勝的功用所引發的。因為明利，所以可以從它產生學、無學心。加行無間而生起。不是殊勝的功用所引發的，因此不能從此引發產生那些心。色界、無色界生得的善心不明顯，不是殊勝的功用所引發的，因此不是學、無學他界加行無間而生起。也不能從此引發產生那些心。又因為欲界生得心明利，可以從色界染心無間而生。

【English Translation】 English version There is 'covered' (meaning a state of being covered or obstructed). This 'covered' state arises from the four 'Avici' (meaning the four Avici hells). This refers to the four Avici within one's own realm (referring to the realm one is in). After explaining how minds in the Formless Realm arise from each other, it then explains that within the two types of 'unleaked' (meaning without afflictions) minds, six types of minds arise without interval from the 'learner's mind' (referring to the mind of someone still learning and practicing). These six minds include the 'exertion-good mind' (referring to the good mind of diligently practicing to achieve a certain goal) that pervades the three realms (referring to the Desire Realm, Form Realm, and Formless Realm), as well as the 'desire-realm-born good mind' (referring to the good mind that arises naturally in the Desire Realm) and the 'learner's' and 'non-learner's' minds. This state again arises from the four Avici, referring to the three 'exertions' (referring to three methods of practice) and the 'learner's' mind. From the 'non-learner's mind' (referring to the mind of someone who has completed learning and practice), five types of minds arise without interval. These five minds are the six types of minds produced by the 'learner's mind' mentioned earlier, excluding one, the 'learner's mind'. This state again arises from the five Avici, referring to the three exertions and the 'learner's' and 'non-learner's' minds. What is the reason that 'exertion without interval' (referring to the uninterruptedness of the practice process) can produce 'different maturation' (referring to the maturation of different results), 'skillful crafts' (referring to skillful techniques), and 'dignified demeanor' (referring to solemn manners), but not 'exertion-good' without interval? The production of 'different maturation' is due to the power of previous karma, so its power is weak. It is not caused by diligent practice, so it cannot cause the 'exertion-good mind'. Therefore, it cannot produce 'exertion-good'. The 'outgoing mind' (referring to the mind leaving a certain state) is not transformed by diligent practice, so there is no conflict between 'exertion without interval' and the production of 'different maturation'. 'Skillful crafts' and 'dignified demeanor' are weak in power and like to be produced through diligent practice. Because they cause 'skillful crafts' and 'dignified demeanor', they cannot cause the 'exertion-good mind'. The 'outgoing mind' is not transformed by diligent practice, so there is no conflict between 'exertion without interval' and the production of 'skillful crafts' and 'dignified demeanor'. If so, then the 'defiled mind' (referring to the mind that is polluted) should not produce 'exertion-good' without interval. Because attachment to realms violates goodness, and its power is weak. There is no such fault, because weariness of afflictions often appears. Thinking like this: what method can stop the meaningless accumulation from proceeding? Then one truly knows that the realm that produces faults can produce merit. If I am about to produce afflictions, I immediately become aware and produce good protection. Because of this vow power, one can produce exertion. Because one has often been defiled since beginningless time, its power is not weak. Therefore, the 'defiled mind' produces 'exertion-good' without interval. The characteristics of the 'desire-realm-born' are clear and sharp, not caused by superior effort. Because of its clarity, it is possible for the 'learner's' and 'non-learner's' minds to arise from it. 'Exertion without interval' arises. It is not caused by superior effort, so it cannot cause those minds to arise from it. The good minds born in the Form Realm and Formless Realm are not clear, and are not caused by superior effort, so they do not arise from the 'learner's' and 'non-learner's' other-realm exertion without interval. Nor can they cause those minds to arise from it. Also, because the 'desire-realm-born' mind is clear, it can arise without interval from the defiled mind of the Form Realm.

。能為防護色界生得不明利故。非無色染無間而起。作意有三。謂自共相勝解作意。有差別故。云何名為自相作意。謂觀諸色變礙為相。乃至觀識了別為相。如是等觀相應作意。云何名為共相作意。謂十六行相應作意。云何名為勝解作意。謂不凈觀及四無量有色解脫勝處遍處。如是等觀相應作意。如是三種作意無間聖道現前聖道無間亦能具起三種作意。若作是說。便順此言不凈觀俱行修念等覺分。有餘師說。唯從共相作意無間聖道現前。聖道無間方能具起三種作意。若爾何故契經中言。不凈觀俱行修念等覺分。由不凈觀調伏心已。方能引生共相作意。從此無間聖道現前。依此展轉密意而說。故無有過。有餘復言。唯從共相作意無間聖道現前。聖道無間亦唯能起共相作意。此言有失。所以者何。依未至等三地證入正性離生。聖道無間可生欲界共相作意。以欲界中共相作意去彼聖道非極遠故。若依第二第三第四靜慮證入正性離生。聖道無間起何作意。非起欲界共相作意。以極遠故。又于彼地無容有故。以非彼地已有曾得。共相作意異於曾得順抉擇分。非諸聖者順抉擇分可復現前。非得果已可重發生加行道故。彼今應說。此聖道後起何共相作意現前。豈不繫屬順抉擇分。亦修彼類共相作意。如觀諸行皆是無常。觀一切法皆是

無我。涅槃寂靜聖道無間引彼現前。此救非理。系屬加行所修作意。非得果后可引現前。是彼類故。前說聖道無間通三作意現前。于理為善。若依未至定得阿羅漢果。后出觀心。或即彼地或是欲界。依無所有處得阿羅漢果。后出觀心。或即彼地或是有頂。若依餘地得阿羅漢果。后出觀心唯自非餘地。于欲界中有三作意。一聞所成。二思所成。三生所得。色界亦有三種作意。一聞所成。二修所成。三生所得。無思所成。舉心思時即入定故。無色唯有二種作意。一修所成。二生所得。欲界聞思作意無間聖道現前。聖道無間具起三種作意現前。以諸聖道起必系屬加行道故。非生得善作意無間聖道現前。色界聞修作意無間聖道現前。聖道無間亦唯起彼二種作意。無色唯修作意無間聖道現起。聖道無間亦唯起修不起生得。若生第二靜慮已上。起初靜慮三識身時。諸有未離自地染者。彼從自地善染無記。作意無間三識現前。三識無間還生自地三種作意。諸有已離自地染者。除染作意。唯善無記作意無間三識現前。三識無間亦唯起此二種作意。於前所說十二心中。何心現前。幾心可得。頌曰。

三界染如次　　得七六二種　色善二學三　　二無餘自得

論曰。欲界染心正現前位。十二心內容得七心。色界染心正現前位。

【現代漢語翻譯】現代漢語譯本：『無我』（Anatta，沒有永恒不變的自我）。『涅槃』（Nirvana，解脫）寂靜，『聖道』（Arya Marga，八正道）無間斷地引導證悟現前。這種救贖並非不合理，它與修行者通過努力修行所培養的『作意』（Manasikara，心理活動）相關聯。證悟之後，這種引導不會立即顯現，因為它屬於同一類別。之前所說的『聖道』無間斷地貫通三種『作意』的顯現，在道理上是合理的。如果依靠『未至定』（Upacarasamadhi，接近禪定的狀態）獲得『阿羅漢果』（Arhatship，解脫的果位），之後出定時，心可能處於該定境，也可能處於『欲界』（Kama-dhatu，充滿慾望的界）。如果依靠『無所有處』（Akincanyayatana，一種禪定境界）獲得『阿羅漢果』，之後出定時，心可能處於該定境，也可能處於『有頂』（Bhavagra，三界最高的境界）。如果依靠其他定境獲得『阿羅漢果』，之後出定時，心只會處於自身所處的定境，而不會處於其他定境。在『欲界』（Kama-dhatu）中有三種『作意』：一、聽聞而獲得的；二、思考而獲得的；三、天生就具有的。在也有三種『作意』：一、聽聞而獲得的；二、修習而獲得的；三、天生就具有的。沒有通過思考而獲得的，因為當進行思考時，心就進入了禪定狀態。在『無色界』（Arupa-dhatu，沒有物質的界）只有兩種『作意』：一、修習而獲得的；二、天生就具有的。在『欲界』，通過聽聞和思考獲得的『作意』無間斷地引導『聖道』現前。『聖道』無間斷地具備並生起三種『作意』的顯現，因為所有『聖道』的生起都必然與修行道相關聯。並非天生就具有的善『作意』無間斷地引導『聖道』現前。通過聽聞和修習獲得的『作意』無間斷地引導『聖道』現前。『聖道』無間斷地也只生起這兩種『作意』。在『無色界』，只有通過修習獲得的『作意』無間斷地引導『聖道』現起。『聖道』無間斷地也只生起修習獲得的『作意』，而不會生起天生就具有的『作意』。如果已經生於『第二靜慮』（Dhyana，禪定）及以上，當生起『初靜慮』（初禪）的三種『識身』（Vijnanakaya，意識的集合）時，那些尚未脫離自身所處境界的染污的人，從自身所處境界的善、染污、無記的『作意』無間斷地引導三種『識』現前。三種『識』無間斷地又會生起自身所處境界的三種『作意』。那些已經脫離自身所處境界的染污的人，除了染污的『作意』，只有善和無記的『作意』無間斷地引導三種『識』現前。三種『識』無間斷地也只生起這兩種『作意』。在前面所說的十二種心中，哪種心現前，可以獲得幾種心？頌曰：三界染如次，得七六二種；色善二學三，二無餘自得。論曰：『欲界』（Kama-dhatu）的染污心正在現前時，十二種心中可以獲得七種心。**染污心正在現前時。

【English Translation】 English version: 'No-self' (Anatta, absence of a permanent self). 'Nirvana' (liberation) is tranquil, and the 'Noble Path' (Arya Marga, the Eightfold Path) leads directly to its realization. This salvation is not irrational; it is connected to the 'attention' (Manasikara, mental activity) cultivated through the efforts of practice. This guidance does not immediately appear after enlightenment, as it belongs to the same category. It is reasonable that the previously mentioned 'Noble Path' seamlessly connects to the manifestation of the three types of 'attention'. If one attains 'Arhatship' (the fruit of liberation) based on 'Proximity Concentration' (Upacarasamadhi, a state close to full absorption), upon emerging from that state, the mind may be in that state or in the 'Desire Realm' (Kama-dhatu, the realm of desires). If one attains 'Arhatship' based on the 'Sphere of No-Thingness' (Akincanyayatana, a meditative state), upon emerging from that state, the mind may be in that state or in the 'Peak of Existence' (Bhavagra, the highest realm of existence). If one attains 'Arhatship' based on another meditative state, upon emerging from that state, the mind will only be in its own state and not in any other. In the 'Desire Realm' (Kama-dhatu), there are three types of 'attention': one acquired through hearing, one acquired through thinking, and one naturally obtained. In there are also three types of 'attention': one acquired through hearing, one acquired through practice, and one naturally obtained. There is none acquired through thinking, because when one thinks, the mind enters a state of concentration. In the 'Formless Realm' (Arupa-dhatu, the realm without form), there are only two types of 'attention': one acquired through practice and one naturally obtained. In the 'Desire Realm', the 'attention' acquired through hearing and thinking leads directly to the manifestation of the 'Noble Path'. The 'Noble Path' seamlessly possesses and gives rise to the manifestation of the three types of 'attention', because the arising of all 'Noble Paths' is necessarily connected to the path of practice. The good 'attention' that is naturally obtained does not directly lead to the manifestation of the 'Noble Path'. The 'attention' acquired through hearing and practice leads directly to the manifestation of the 'Noble Path'. The 'Noble Path' also only gives rise to these two types of 'attention'. In the 'Formless Realm', only the 'attention' acquired through practice directly leads to the arising of the 'Noble Path'. The 'Noble Path' also only gives rise to the 'attention' acquired through practice and not the 'attention' that is naturally obtained. If one is born in the 'Second Dhyana' (meditative absorption) or higher, when the three 'bodies of consciousness' (Vijnanakaya, aggregates of consciousness) of the 'First Dhyana' (first absorption) arise, those who have not yet detached from the defilements of their own realm, from the good, defiled, and neutral 'attention' of their own realm, directly lead to the manifestation of the three 'consciousnesses'. The three 'consciousnesses' directly give rise to the three types of 'attention' of their own realm. Those who have already detached from the defilements of their own realm, except for the defiled 'attention', only the good and neutral 'attention' directly lead to the manifestation of the three 'consciousnesses'. The three 'consciousnesses' also only give rise to these two types of 'attention'. Among the twelve types of minds mentioned earlier, which mind manifests, and how many types of minds can be obtained? The verse says: The defilements of the three realms, in order, can obtain seven, six, and two types; the good of the Form Realm, two, the learners, three; two without remainder, obtain themselves. The treatise says: When the defiled mind of the 'Desire Realm' (Kama-dhatu) is presently manifesting, seven types of minds can be obtained among the twelve types. **When the defiled mind is presently manifesting.

十二心內容得六心。無色染心正現前位。十二心內容得二心。為一剎那應言不爾。謂起欲界染污心時。或界退還。或續善本。或退勝德。於此三位隨容有數。總得七心界退還時。得自界四並色界染。亦容可得。續善本位得自善心。以疑心中續善根故。退勝德位三界染心及有學心。皆容可得。若起色界染污心時。或界退還。或退勝德隨容有數。總得六心界退還時。得自三種。及得欲界無覆無記。謂通果心退勝德位。色無色界二染污心。及有學心皆容可得。若起無色染污心時。頓得二心。謂學自染。此中唯有退勝德位。色界善心正現前位。十二心內容得二心。謂自善心無覆無記。由升進故。若有學心正現前位。十二心內容得三心。謂有學心及色無覆並無色善。若初證入正性離生爾時學心即名為得。若以聖道離欲界染。最後所起解脫道時得色無覆。若以聖道離色界染得無色善。此中離言非究竟離。以於色染未全離時。無色善心已可得故。二謂欲色無覆無記。此二心中都無所得。余謂前說染等心。余謂無色界無覆無記。欲無色善及無學心。不說彼心正現前位得心差別。應知彼心正現前位。唯自可得諸所言得。據此類心先無所成。今創得故。

說一切有部顯宗論卷第十一大正藏第 29 冊 No. 1563 阿毗達

【現代漢語翻譯】現代漢語譯本十二心中包含六心。當無色界的染污心正在現前時，十二心中包含二心。是否因為只是一剎那，就說不是這樣呢？並非如此。當生起欲界的染污心時，可能發生界退還、續善本、或退勝德三種情況。在這三種情況下，根據情況可能包含不同的心。總共可以包含七心。當發生界退還時，可以得到自身界限的四種心，以及染心。也可能得到。在續善本的情況下，可以得到自身的善心，因為在疑心中可以繼續善根。在退勝德的情況下，三界的染污心以及有學心，都可能得到。如果生起染污心時，可能發生界退還或退勝德的情況，根據情況可能包含不同的心。總共可以包含六心。當發生界退還時，可以得到自身的三種心，以及欲界的無覆無記心，指的是通果心。在退勝德的情況下，色界和無界的兩種染污心，以及有學心，都可能得到。如果生起無色界的染污心時，立刻得到二心，指的是有學心和自身的染污心。這裡只有退勝德的情況。 善心正在現前時，十二心中包含二心，指的是自身的善心和無覆無記心，因為正在升進。如果有學心正在現前時，十二心中包含三心，指的是有學心以及色界的無覆無記心和無色界的善心。如果最初證入正性離生（指初果），那時有學心就叫做得到。如果用聖道離開欲界的染污，最後所生起的解脫道時，得到色界的無覆無記心。如果用聖道離開染，得到無色界的善心。這裡所說的離開，不是究竟的離開，因為在色界的染污沒有完全離開時，無色界的善心已經可以得到了。二是指欲界和色界的無覆無記心，這兩種心中都沒有得到什麼。其餘是指前面所說的染污心等。其餘是指無界的無覆無記心、欲界和無色界的善心，以及無學心。不說這些心正在現前時得到的心的差別。應該知道這些心正在現前時，只有自身可以得到。所有所說的得到，是根據這類心先前沒有成就，現在才開始得到。

【English Translation】 English version The twelve minds contain six minds. When the Arūpadhātu (formless realm) defiled mind is presently manifest, the twelve minds contain two minds. Should it be said 'no' because it is only a moment? It is not so. When a defiled mind of the Kāmadhātu (desire realm) arises, there may be a regression of realm, a continuation of the root of goodness, or a decline from superior qualities. In these three situations, the number of minds contained varies according to the circumstances. In total, seven minds can be contained. When a regression of realm occurs, the four minds of one's own realm and the defiled mind can be obtained. It is also possible. In the case of continuing the root of goodness, one's own good mind can be obtained, because the root of goodness is continued in a mind of doubt. In the case of declining from superior qualities, the defiled minds of the three realms and the Śaikṣa (learner's) mind can all be obtained. If a defiled mind arises, there may be a regression of realm or a decline from superior qualities, and the number of minds contained varies according to the circumstances. In total, six minds can be contained. When a regression of realm occurs, one's own three types of minds and the Kāmadhātu's (desire realm) avyākṛta (unspecified) mind can be obtained, referring to the Samanantara-phala-citta (immediately resulting consciousness). In the case of declining from superior qualities, the two defiled minds of the Rūpadhātu (form realm) and Arūpadhātu (formless realm), and the Śaikṣa (learner's) mind can all be obtained. If an Arūpadhātu (formless realm) defiled mind arises, two minds are immediately obtained, namely the Śaikṣa (learner's) mind and one's own defiled mind. Here, there is only the case of declining from superior qualities. When a good mind is presently manifest, the twelve minds contain two minds, namely one's own good mind and the avyākṛta (unspecified) mind, because of advancement. When a Śaikṣa (learner's) mind is presently manifest, the twelve minds contain three minds, namely the Śaikṣa (learner's) mind, the Rūpadhātu's (form realm) avyākṛta (unspecified) mind, and the Arūpadhātu's (formless realm) good mind. If one initially attains entry into the fixed course of righteousness (Niyata, referring to stream-enterer), at that time the Śaikṣa (learner's) mind is called 'obtained'. If one uses the noble path to abandon the defilements of the Kāmadhātu (desire realm), at the final arising of the Vimokṣamārga (path of liberation), the Rūpadhātu's (form realm) avyākṛta (unspecified) mind is obtained. If one uses the noble path to abandon defilements, the Arūpadhātu's (formless realm) good mind is obtained. Here, the term 'abandon' does not mean ultimate abandonment, because the Arūpadhātu's (formless realm) good mind can be obtained even when the defilements of the Rūpadhātu (form realm) have not been completely abandoned. 'Two' refers to the avyākṛta (unspecified) minds of the Kāmadhātu (desire realm) and Rūpadhātu (form realm). Nothing is obtained in these two minds. 'The rest' refers to the defiled minds mentioned earlier. 'The rest' refers to the avyākṛta (unspecified) mind of the Arūpadhātu (formless realm), the good minds of the Kāmadhātu (desire realm) and Arūpadhātu (formless realm), and the Aśaikṣa (non-learner's) mind. The differences in the minds obtained when these minds are presently manifest are not discussed. It should be known that when these minds are presently manifest, only oneself can obtain them. All that is said to be 'obtained' is based on the fact that these types of minds were not previously accomplished, and are now newly obtained.

磨藏顯宗論

阿毗達磨藏顯宗論卷第十二

尊者眾賢造

三藏法師玄奘奉　詔譯

辯緣起品第四之一

已依三界辯得心等諸法差別今應思擇三界是何處別有幾頌曰。

地獄傍生鬼　　人及六慾天　名欲界二十　　由地獄洲異　此上十六處　　名色界于中　初二二三三　　第四靜慮八　無色界無處　　由生有四種　依同分及命　　令心等相續

論曰。那落迦等下四趣全。及天一分眷屬中有。並器世間。總名欲界。天一分者。謂六慾天。一四大王眾天。二三十三天。三夜摩天。四睹史多天。五樂變化天。六他化自在天。如是欲界地獄趣等。並器世間總有十處。地獄洲異分為二十。八大地獄名地獄異。一等活地獄。二黑繩地獄。三眾合地獄。四號叫地獄。五大叫地獄。六炎熱地獄。七大熱地獄。八無間地獄。言洲異者。謂四大洲。一南贍部洲。二東勝身洲。三西牛貨洲。四北俱盧洲。如是十二並六慾天傍生餓鬼處成二十。若有情界從自在天至無間獄。若器世界乃至風輪皆欲界攝。已說欲界並處不同。此欲界上處有十六。謂初靜慮處唯有二。二三各有三。第四獨有八。器及有情總名色界。言初靜慮處有二者。一梵眾天。二梵輔天。第二靜慮處有三者。一少光天。二無量

【現代漢語翻譯】現代漢語譯本《磨藏顯宗論》

阿毗達磨藏顯宗論卷第十二

尊者眾賢造

三藏法師玄奘奉詔譯

辯緣起品第四之一

已經依據三界辨析了心得等諸法的差別，現在應當思擇三界是什麼地方的差別，有幾頌說：

『地獄、傍生、鬼，人及六慾天，名為欲界二十，由地獄洲異。此上十六處，名于中，初二二三三，第四靜慮八。無無處，由生有四種，依同分及命，令心等相續。』

論曰：那落迦（naraka，地獄）等下四趣齊全，以及天的一分眷屬中有，並器世間，總名為欲界。天的一分是指六慾天：一、四大王眾天（Cāturmahārājakāyika-deva）。二、三十三天（Trāyastriṃśa）。三、夜摩天（Yāmadeva）。四、睹史多天（Tuṣita）。五、樂變化天（Nirmāṇarati）。六、他化自在天（Paranirmita-vaśavartin）。像這樣，欲界的地獄趣等，並器世間總共有十處。地獄和洲的差別分為二十。八大地獄名為地獄的差別：一、等活地獄（Saṃjīva）。二、黑繩地獄（Kālasūtra）。三、眾合地獄（Saṃghāta）。四、號叫地獄（Raurava）。五、大叫地獄（Mahāraurava）。六、炎熱地獄（Tapana）。七、大熱地獄（Pratāpana）。八、無間地獄（Avīci）。所說的洲的差別，是指四大洲：一、南贍部洲（Jambudvīpa）。二、東勝身洲（Pūrvavideha）。三、西牛貨洲（Aparagodānīya）。四、北俱盧洲（Uttarakuru）。像這樣十二處加上六慾天，傍生和餓鬼處，就成了二十處。如果有情界從自在天到無間地獄，如果器世界乃至風輪，都屬於欲界所攝。已經說了欲界以及處的不同。這欲界之上的處有十六處，即初靜慮處只有二處，第二靜慮和第三靜慮各有三處，第四靜慮獨有八處。器世間和有情世間總名為**。所說初靜慮處有二處，一、梵眾天（Brahma-pāriṣadya）。二、梵輔天（Brahma-purohita）。第二靜慮處有三處，一、少光天（Parīttābha）。二、無量

【English Translation】 English version Abhidharmakośa-bhāṣya

Abhidharmakośa-bhāṣya Volume 12

Composed by Venerable Vasubandhu

Translated by Tripiṭaka Master Xuanzang under Imperial Order

Chapter 4: Explanation of Dependent Origination, Part 1

Having already differentiated the dharmas such as mind obtained in the Three Realms, now we should consider what the differences are in the Three Realms. There are several verses that say:

'Hell, animals, ghosts, humans, and the six desire heavens are called the twenty realms of the Desire Realm, differentiated by hells and continents. Above this are sixteen realms, called **. Among them, the first dhyāna has two, the second and third each have three, and the fourth dhyāna has eight. There is no ** and no realm. Due to the four types of birth, relying on commonality and life, the mind and so on continue.'

The treatise says: The four lower destinies, such as Naraka (hell), are complete, as well as a portion of the heavenly retinue in the intermediate state, and the container world, are collectively called the Desire Realm. A portion of the heavens refers to the six desire heavens: 1. Cāturmahārājakāyika-deva (Heaven of the Four Great Kings). 2. Trāyastriṃśa (Thirty-three Heavens). 3. Yāmadeva (Heaven of Yama). 4. Tuṣita (Tuṣita Heaven). 5. Nirmāṇarati (Heaven of Enjoying Transformation). 6. Paranirmita-vaśavartin (Heaven of Controlling the Transformations of Others). Thus, the hell destinies and so on of the Desire Realm, along with the container world, total ten places. The differences between hells and continents are divided into twenty. The eight great hells are called the differences of hells: 1. Saṃjīva (Reviving Hell). 2. Kālasūtra (Black Rope Hell). 3. Saṃghāta (Crushing Hell). 4. Raurava (Howling Hell). 5. Mahāraurava (Great Howling Hell). 6. Tapana (Heating Hell). 7. Pratāpana (Great Heating Hell). 8. Avīci (Hell of No Intermission). The so-called differences of continents refer to the four great continents: 1. Jambudvīpa (Southern Jambudvīpa). 2. Pūrvavideha (Eastern Videha). 3. Aparagodānīya (Western Godānīya). 4. Uttarakuru (Northern Kuru). Thus, these twelve places, together with the six desire heavens, the animal and hungry ghost realms, make up twenty places. If the sentient beings range from the Heaven of Sovereignty to the Avīci Hell, and if the container world extends to the wind wheel, all are included in the Desire Realm. The Desire Realm and the differences of places have already been discussed. Above this Desire Realm, there are sixteen places, namely, the first dhyāna realm has only two places, the second and third dhyānas each have three places, and the fourth dhyāna has eight places alone. The container world and the sentient world are collectively called **. The so-called first dhyāna realm has two places: 1. Brahma-pāriṣadya (Brahma Assembly Heaven). 2. Brahma-purohita (Brahma Retinue Heaven). The second dhyāna realm has three places: 1. Parīttābha (Heaven of Limited Light). 2. Immeasurable

光天。三極光凈天。第三靜慮處有三者。一少凈天。二無量凈天。三遍凈天。第四靜慮處有八者。一無雲天。二福生天。三廣果天。並五凈居處合成八。五凈居者。一無繁天。二無熱天。三善現天。四善見天。五色究竟天。此十六處諸器世間並諸有情。總名色界。何緣大梵及無想天。無壽量等殊不別建立。不應別立大梵一故。要依同分立天處名。非一梵王可名同分。雖壽量等與余不同。然由一身不成同分。故與梵輔合立一天。高下雖異然地無別。無想有情與彼廣果。壽身量等無差別故。亦無異因。故不可立為第四處。無色界中都無方處。以無色法去來無表。皆無方所理決定故。但異熟生勝劣差別。說有四種。一空無邊處。二識無邊處。三無所有處。四非想非非想處。如是四種名無色界。由生勝劣非由方所。以於是處得彼定者命終即於是處生故。復從彼歿生欲色時。即於是處中有起故。由漸離欲漸得彼定。及生劣勝次第如是。隨生因力果少多故。于無色界受生有情。以何為依心等相續。何緣於此欻復生疑。以諸法中都無有我。心心所法在欲色界。依託色身可相續轉。于無色界既無色身。心等應無相續轉義。為顯彼有依故作是說。依同分及命心等相續。及聲攝余不相應行。謂得及非得異生性生等法轉所賴故名為依。心等轉

【現代漢語翻譯】現代漢語譯本光天（Guang Tian）。三極光凈天（San Ji Guang Jing Tian）。第三禪天有三處：一是少凈天（Shao Jing Tian），二是無量凈天（Wu Liang Jing Tian），三是遍凈天（Bian Jing Tian）。第四禪天有八處：一無雲天（Wu Yun Tian），二福生天（Fu Sheng Tian），三廣果天（Guang Guo Tian），加上五凈居天（Wu Jing Ju Tian），合為八處。五凈居天是：一無繁天（Wu Fan Tian），二無熱天（Wu Re Tian），三善現天（Shan Xian Tian），四善見天（Shan Jian Tian），五色究竟天（Se Jiu Jing Tian）。這十六處，包括器世間和所有有情，總稱為。為什麼大梵天（Da Fan Tian）和無想天（Wu Xiang Tian）沒有像壽量等一樣特別建立呢？不應該特別建立大梵天，因為它只有一個。要依據同類事物來建立天處的名稱，而不是一個梵王就可以稱為同類。雖然壽量等與其他的不同，但由於只有一個身體，不能構成同類，所以與梵輔天（Fan Fu Tian）合為一個天。高低雖然不同，但地沒有區別。無想天的有情與廣果天在壽命和身量等方面沒有差別，也沒有不同的原因，所以不能立為第四處。無中都沒有方位處所，因為無色法沒有來去和表現，都沒有方位，這是理所當然的。但由於異熟果報的殊勝和低劣的差別，所以說有四種：一空無邊處（Kong Wu Bian Chu），二識無邊處（Shi Wu Bian Chu），三無所有處（Wu Suo You Chu），四非想非非想處（Fei Xiang Fei Fei Xiang Chu）。這四種稱為無。這是由於所生之處的殊勝和低劣，而不是由於方位處所。因為在這些地方得到禪定的人，命終后就在這些地方出生。又從這些地方死亡而生到欲界或色界時，就在這些地方有中有生起。由於逐漸遠離慾望，逐漸得到這些禪定，以及所生之處的低劣和殊勝的次第就是這樣。隨著產生的原因的力量，果報的多少也是這樣。在無中受生的有情，依靠什麼來使心等相續不斷呢？為什麼在這裡突然產生疑問呢？因為在一切法中都沒有我，心和心所法在欲界和，可以依託色身來相續運轉。在無既然沒有色身，心等應該沒有相續運轉的道理。爲了顯示他們有依靠，所以這樣說：依靠同分和命、心等相續，以及聲音所包含的不相應行法。所謂得和非得、異生性、生等法，是運轉所依賴的，所以稱為依靠。心等運轉。

【English Translation】 English version Guang Tian. San Ji Guang Jing Tian (Third Pure Light Heaven). In the Third Dhyana realm, there are three: First, Shao Jing Tian (Heaven of Lesser Purity). Second, Wu Liang Jing Tian (Heaven of Immeasurable Purity). Third, Bian Jing Tian (Heaven of Universal Purity). In the Fourth Dhyana realm, there are eight: First, Wu Yun Tian (Cloudless Heaven). Second, Fu Sheng Tian (Heaven of Merit-Birth). Third, Guang Guo Tian (Heaven of Vast Fruit), together with the Five Pure Abodes, making eight. The Five Pure Abodes are: First, Wu Fan Tian (Non-Affliction Heaven). Second, Wu Re Tian (Non-Heat Heaven). Third, Shan Xian Tian (Good Manifestation Heaven). Fourth, Shan Jian Tian (Good Vision Heaven). Fifth, Se Jiu Jing Tian (Heaven of Ultimate Form). These sixteen places, including the vessel world and all sentient beings, are collectively called **. Why are Da Fan Tian (Great Brahma Heaven) and Wu Xiang Tian (Non-Thinking Heaven) not established separately like the lifespan and others? Da Fan Tian should not be established separately because there is only one. The names of the heavenly abodes should be established based on similar categories, and one Brahma King cannot be called a similar category. Although the lifespan and others are different from the others, because there is only one body, it cannot constitute a similar category, so it is combined with Fan Fu Tian (Brahma Assistant Heaven) into one heaven. Although the height is different, the ground is not different. The sentient beings of Wu Xiang Tian have no difference in lifespan and body size from Guang Guo Tian, and there is no different reason, so it cannot be established as the fourth place. There are no directions or places in the Wu Se Jie (Formless Realm), because formless dharmas have no coming and going and no expression, and have no directions, which is a matter of course. However, due to the difference between the superiority and inferiority of the Vipaka (result of actions), it is said that there are four types: First, Kong Wu Bian Chu (Sphere of Infinite Space). Second, Shi Wu Bian Chu (Sphere of Infinite Consciousness). Third, Wu Suo You Chu (Sphere of Nothingness). Fourth, Fei Xiang Fei Fei Xiang Chu (Sphere of Neither Perception Nor Non-Perception). These four are called Wu Se Jie. This is due to the superiority and inferiority of the place of birth, not due to the direction or place. Because those who attain Samadhi (meditative absorption) in these places are born in these places after death. Also, when they die from these places and are born into the Desire Realm or the Form Realm, the intermediate existence arises in these places. Because of gradually abandoning desires and gradually attaining these Samadhis, and the order of the inferiority and superiority of the place of birth is like this. According to the power of the cause of production, the amount of the result is also like this. What do sentient beings born in the Wu Se Jie rely on to make their minds and so on continue? Why is there a sudden question here? Because there is no self in all dharmas, and the mind and mental functions in the Desire Realm and the Form Realm can rely on the form body to continue to operate. Since there is no form body in the Wu Se Jie, the mind and so on should have no reason to continue to operate. In order to show that they have reliance, it is said that they rely on the commonality and the continuation of life, mind, etc., as well as the non-corresponding formations included in the sound. The so-called attainment and non-attainment, the nature of ordinary beings, birth, etc., are what the operation depends on, so it is called reliance. The mind and so on operate.

時要托彼故。眼等四識一一皆用無間滅意及自色根為其所依。及為依性。以自色根所依大種身根及大同分命根得等生等但為依性。身識即用意及身根。為其所依及為依性。但以身根所依大種同分命根。得等生等為其依性非為所依。意識但以無間滅意為其所依。及為依性。身根及大同分命根。得等生等但為依性。如是欲色有情心等。依色同分命等相續。無色有情以無色故。但依同分及命根等心等相續。非無有依。依與所依二相別者。要由彼有此方得轉。無則不轉是為依相。定有彼相及隨變者。是謂為依及所依相。雖彼諸法為心等依。而或有時心等不轉。此由別法為障礙故。心等轉位必有彼依。故彼得為心等依相。現見心等於死身內畢竟不生。于生身中雖暫時滅。而定當起。故彼色等依相極成。由此故知。色聲香等於心心所不能為依。以外事中有色聲等。然心心所曾不轉故。心等不隨無間滅意定有轉變。如何可說。彼為所依。夫隨變者。謂令改易。由前意滅。後心等起。何非所依。非同分等為心等依。如眼等根無間滅意。故所依相與依相別。如是欲色諸有情心。四蘊俱生滅為依性。唯一色蘊得為所依。酒等惱時心雖轉變。而無意識色為所依。夫成所依定能生變。意識非定隨色變生。以無色時心亦有故。可為依性非作所依。

【現代漢語翻譯】現代漢語譯本當需要依託彼（指所依）的時候，眼識等四種識，每一個都以無間滅意（指前一剎那的意識）以及自身的色根（指眼根等）作為其所依（ālambana，生起所憑藉的境）以及依性（niśraya-lakṣaṇa，生起所憑藉的性質）。以自身色根所依的大種（四大元素）身根（指身體的感官）以及大同分命根（指眾生的共同生命力），獲得等生等（指共同產生等作用），僅僅是作為依性，而非所依。身識（指身體的意識）即以意（指意識）以及身根作為其所依以及依性。但以身根所依的大種、同分命根，獲得等生等，作為其依性，而非所依。意識僅僅以無間滅意作為其所依以及依性。身根以及大同分命根，獲得等生等，僅僅作為依性。像這樣，欲界和色界的有情的心等，依託於色（指物質）、同分（指同類眾生的共業）、命等相續不斷。無色界的有情因為沒有色法，僅僅依託于同分以及命根等，心等相續不斷。並非沒有依託。依（niśraya，依託）與所依（ālambana，所憑藉的境）二者的區別在於，必須由於彼（指所依）的存在，此（指能依）才能運轉，沒有彼則不運轉，這就是依的相狀。一定有彼的相狀，並且隨著彼而變化的，這被稱為依以及所依的相狀。雖然那些法（指色根等）作為心等的依，但有時心等並不運轉，這是由於別的法作為障礙的緣故。心等運轉的時候，必定有那些依，所以那些依才能作為心等的依相。現在可以見到，心等在死亡的身體內畢竟不生起，在活著的身體中雖然暫時滅去，但必定會再次生起，所以那些色等作為依的相狀是極其確定的。由此可知，色、聲、香等對於心和心所不能作為依，因為在外境事物中有色聲等，然而心和心所卻不曾運轉的緣故。心等不隨著無間滅意一定有轉變，怎麼能說它是所依呢？所謂隨變，是指令其改變。由於前一念意識的滅去，后一念心等生起，為什麼不是所依呢？不是同分等作為心等的依，如同眼等根和無間滅意。所以所依的相狀與依的相狀是不同的。像這樣，欲界和色界的諸有情的心，四蘊（色、受、想、行）共同生滅作為依性，只有色蘊才能作為所依。飲酒等擾亂的時候，心雖然轉變，但沒有意識的色作為所依。成為所依的一定能夠產生變化，意識並非一定隨著色而變化生起，因為在無色界的時候心也是存在的。可以作為依性，但不能作為所依。

【English Translation】 English version When it is necessary to rely on 'that' (referring to the ālambana), each of the four consciousnesses—eye-consciousness, etc.—uses the immediately preceding consciousness (anantara-niruddha-manas, referring to the consciousness of the previous moment) and its own sense organ (rūpa-indriya, referring to the eye-organ, etc.) as its ālambana (that which is relied upon for arising) and niśraya-lakṣaṇa (the characteristic of being relied upon). The great elements (mahābhūta, the four great elements), the body-organ (kāya-indriya, referring to the sense of touch), and the common life-faculty (sabhāga-jīvitendriya, referring to the shared life force of beings), which are relied upon by their own sense organs, obtain simultaneous arising, etc. (saha-bhūta, etc., referring to the functions of co-arising, etc.), and are merely the niśraya-lakṣaṇa, not the ālambana. Body-consciousness (kāya-vijñāna, referring to the consciousness of the body) uses the mind (manas, referring to consciousness) and the body-organ as its ālambana and niśraya-lakṣaṇa. However, the great elements, the common life-faculty, which are relied upon by the body-organ, obtain simultaneous arising, etc., and are its niśraya-lakṣaṇa, not its ālambana. Consciousness (manas) uses only the immediately preceding consciousness as its ālambana and niśraya-lakṣaṇa. The body-organ and the common life-faculty, obtaining simultaneous arising, etc., are merely the niśraya-lakṣaṇa. Thus, the minds, etc., of sentient beings in the desire and form realms rely on rūpa (matter), shared commonality (sabhāga, referring to the shared karma of beings), life-faculty, etc., in a continuous stream. Sentient beings in the formless realm, because they have no matter, rely only on shared commonality and the life-faculty, etc., in a continuous stream of minds, etc. They are not without reliance. The difference between niśraya (reliance) and ālambana (that which is relied upon) is that the former must exist for the latter to function; without it, the latter cannot function. This is the characteristic of niśraya. That which necessarily has the characteristic of 'that' and changes accordingly is called the characteristic of both niśraya and ālambana. Although those dharmas (such as the sense organs) are the niśraya for the mind, etc., sometimes the mind, etc., do not function. This is because other dharmas act as obstacles. When the mind, etc., are functioning, they must have those niśraya, so those niśraya can be considered the characteristics of the niśraya for the mind, etc. It can be seen that the mind, etc., do not arise at all in a dead body, and although they temporarily cease in a living body, they will certainly arise again. Therefore, the characteristics of those rūpa, etc., as niśraya are extremely certain. From this, it can be known that rūpa, sound, smell, etc., cannot be the niśraya for the mind and mental factors, because although there are rūpa, sound, etc., in external objects, the mind and mental factors have never functioned because of them. The mind, etc., do not necessarily change with the immediately preceding consciousness, so how can it be said to be the ālambana? What is meant by 'changing accordingly' is causing it to change. Because the previous moment of consciousness ceases, the subsequent moment of mind, etc., arises. Why is it not the ālambana? It is not that shared commonality, etc., are the niśraya for the mind, etc., like the eye-organ, etc., and the immediately preceding consciousness. Therefore, the characteristics of the ālambana are different from the characteristics of the niśraya. Thus, the minds of sentient beings in the desire and form realms, with the four aggregates (skandha, rūpa, vedanā, saṃjñā, saṃskāra) arising and ceasing together, are the niśraya-lakṣaṇa, and only the aggregate of rūpa can be the ālambana. When disturbed by alcohol, etc., although the mind changes, there is no rūpa of consciousness as the ālambana. That which becomes the ālambana can certainly produce change. Consciousness does not necessarily arise with the change of rūpa, because the mind also exists in the formless realm. It can be the niśraya-lakṣaṇa, but it cannot be the ālambana.

是故六識在欲色界。得以四蘊為俱生依。無色意識以無色故。彼俱生依唯通三蘊。若爾何故但言無色心等依于同分及命。此說定同無亂依故。謂心心所雖互為依而非定同。不自依故亦非無亂。在此地生。亂起自他心心所故。同分及命心等同依。又此地生唯此地故。依此設起不同地心。由此還令自地心起。唯依此二名此地生。牽引業生無間斷故。由斯說是同不亂依。心等不然。故略不說。若無此二餘地四蘊現在前時。爾時有情應名餘地非此地攝。自地先業所牽引果不相續故。然不應許。是故當知。如欲色界身同分命為心等依。雖或有時異地心起。而依身等。於此生中后定當牽自地心起。如是無色雖無有身。心等定依同分及命。故頌偏說。同分命根此是牽引。業異熟故。是余異熟相續住因。譬如樹根莖等依住。現見諸樹葉枝莖等。雖同種生而依根住。是故不應謂眼根等唯依業住無別有依。由斯已釋。生無色界業生心等須別依因。故本論中不作是說。心轉即用受等為依。即由此因得非得等。及聲總顯不說別名。謂彼非唯業所生故。設業生者非恒續故。由此總說名為識緣。不說受等為識依性。如何彼法為心等依。謂彼若無自地心等必不生故。猶如身等。或由彼是無亂因故。非生上地成就下善。又無成異地異生性等。故彼為依性

其理極成。有餘師言。如坑塹等。雖無風等燈焰不生。彼法若無心等不起。故知心等用彼為依。或有門人作是徴請。不相應行應如色身。亦能為依生意識等。故但為說不相應行為心等依。非無色界俱生四蘊無相依義然於此中心與受等為所依性。非彼受等為心所依。非所隨故。要心總了境界相時。受等方能取差別相。故彼隨心心非隨彼。然心心所名互相隨。互隨轉者。同一果故。何緣不說欲色界中此二為依心等相續。而但說彼依於色身。欲色界中身同分等。雖恒相續。皆能為依而身粗顯。是故偏說。或為成立同分命根離身別有。故作是說。非於無色或餘地中業生心等恒現前故。或顯同分及命根等亦依身轉。故作是說。雖彼與身互相依止。而身勝故偏說為依。豈不命根為身依性亦是殊勝。命根若無。身根等法皆不轉故。雖無命根彼皆不轉。而身多為災橫等緣。命等隨身亦有損益。故身與彼為依義勝。即由此義對法諸師。說無色中以無身故。同分命等更互相依。如本論說云何欲界。謂有諸法欲貪隨增。色無色界亦復如是。為顯諸法三界現行。非皆彼系。故作是說。雖諸煩惱皆所隨增。貪多現行故偏說一。言欲貪者。謂欲界貪。色無色貪亦復如是。欲所屬界說名欲界。如是類釋上二界名。又欲之界名為欲界。由此界能任持欲故

【現代漢語翻譯】現代漢語譯本：這個道理非常明確。有些其他學派的老師說，就像坑塹等地方，即使沒有風，燈焰也不會自己產生。那些法，如果沒有心等，也不會生起。因此可知心等是依靠那些法而存在的。或者有學生這樣提問：『不相應行』（Viprayukta-samskaras，既非色法，也非心法的存在）應該像色身（rupa-kaya，物質身體）一樣，也能作為所依，產生意識等。因此，佛陀只是說『不相應行』是心等的所依，並非說沒有俱生四蘊（sahaja-catur-skandha，同時產生的四種蘊）互相依靠的意義。然而，在這裡，心與受等是所依的性質，而不是受等是心的所依。因為受等不是主動跟隨者。只有當心總體上了解了境界的相狀時，受等才能取差別相。因此，受等是跟隨心的，而心不是跟隨受等的。然而，心和心所（citta-caitta，心理活動及其屬性）被稱為互相跟隨，互相隨轉，因為它們有相同的結果。為什麼不說欲界（kama-dhatu，慾望界）中這二者（心和心所）是互相依靠，使心等相續不斷的，而只說它們依靠色身呢？欲界中，身同分（kaya-nikaya-sabhaagata，身體的相似性）等雖然恒常相續，都能作為所依，但是身體粗顯，所以偏重於說身體。或者爲了成立同分命根（nikaya-jivitindriya，同類眾生的命根）離開身體是 अलग से 存在的，所以這樣說。並非在無色界（arupa-dhatu，無色界）或其他地中，由業力產生的心等恒常現前。或者爲了顯示同分和命根等也依靠身體運轉，所以這樣說。雖然它們與身體互相依靠，但是身體更為殊勝，所以偏重於說身體是所依。難道命根作為身體的所依，不是更殊勝嗎？如果命根不存在，身體的根等法都不能運轉。即使沒有命根，它們也不能運轉，但是身體多為災禍等因緣，命等隨著身體也有損益，所以身體與它們作為所依的意義更為殊勝。正因為這個意義，對法諸師（abhidharma-acarya，精通阿毗達摩的老師）說，在無色界中，因為沒有身體，同分命等就互相依靠。如本論所說：什麼是欲界？就是有各種法，欲貪（kama-raga，對慾望的貪著）隨著增長。色界（rupa-dhatu，色界）和無色界也是這樣。爲了顯示各種法在三界（tri-dhatu，欲界、色界、無色界）中現行，並非都與它們相關聯，所以這樣說。雖然各種煩惱都隨著增長，但是貪多現行，所以偏重於說貪。所說的『欲貪』，是指欲界的貪。色界的貪和無色界的貪也是這樣。屬於慾望的界，稱為欲界。像這樣解釋上面兩個界的名字。或者，慾望的界，稱為欲界。因為這個界能夠任持慾望。

【English Translation】 English version: The principle is perfectly established. Some other teachers say that, like pits and trenches, even without wind, the flame of a lamp will not arise. If those dharmas do not have mind and so on, they will not arise. Therefore, it is known that mind and so on rely on those dharmas. Or some disciples make this inquiry: 'Non-associated formations' (Viprayukta-samskaras, neither material nor mental) should be like the material body (rupa-kaya, physical body), also able to be a basis for the arising of consciousness and so on. Therefore, the Buddha only said that 'non-associated formations' are the basis for mind and so on, not that there is no meaning of co-arisen four aggregates (sahaja-catur-skandha, the four aggregates arising simultaneously) relying on each other. However, here, mind and feeling, etc., are the nature of being relied upon, not that feeling, etc., are the basis of mind. Because feeling, etc., are not the active followers. Only when the mind generally understands the appearance of the object, can feeling, etc., grasp the differentiated aspects. Therefore, feeling, etc., follow the mind, but the mind does not follow feeling, etc. However, mind and mental factors (citta-caitta, mental activities and their attributes) are called mutually following, mutually transforming, because they have the same result. Why not say that in the desire realm (kama-dhatu, realm of desire) these two (mind and mental factors) rely on each other, causing the continuous flow of mind and so on, but only say that they rely on the material body? In the desire realm, the similarity of body (kaya-nikaya-sabhaagata, similarity of bodies) and so on, although constantly continuous, can all be a basis, but the body is coarse and obvious, so emphasis is placed on the body. Or in order to establish that the common life faculty (nikaya-jivitindriya, the life faculty of similar beings) is separate from the body, it is said in this way. It is not that in the formless realm (arupa-dhatu, formless realm) or other realms, the mind and so on produced by karma are constantly present. Or to show that the commonality and life faculty, etc., also rely on the body to function, it is said in this way. Although they rely on each other with the body, the body is more superior, so emphasis is placed on saying that the body is the basis. Isn't the life faculty as the basis of the body even more superior? If the life faculty does not exist, the faculties of the body, etc., cannot function. Even without the life faculty, they cannot function, but the body is often the cause of disasters and so on, and the life faculty, etc., also have gains and losses with the body, so the meaning of the body as their basis is more superior. Precisely because of this meaning, the Abhidharma teachers (abhidharma-acarya, teachers proficient in Abhidharma) say that in the formless realm, because there is no body, the commonality and life faculty, etc., rely on each other. As the treatise says: What is the desire realm? It is that there are various dharmas, and desire-attachment (kama-raga, attachment to desires) increases with them. The form realm (rupa-dhatu, realm of form) and the formless realm are also like this. In order to show that various dharmas manifest in the three realms (tri-dhatu, desire realm, form realm, formless realm), not all are associated with them, it is said in this way. Although various afflictions increase with them, attachment is more prevalent, so emphasis is placed on saying attachment. The 'desire-attachment' that is spoken of refers to the attachment of the desire realm. The attachment of the form realm and the formless realm are also like this. The realm belonging to desire is called the desire realm. The names of the above two realms are explained in this way. Or, the realm of desire is called the desire realm. Because this realm can uphold desire.

。色無色界應知亦然。若界有色而無定者。是名欲界。若界有色亦有定者。是名色界。若界無色而有定者。是無色界。三界為一為復有多。三界無邊如虛空量。故雖無有始起有情無量無邊。佛興於世一一化度無數有情。令證無餘般涅槃界而不窮盡。猶若虛空世界當言云何安住當言傍住。故契經言。譬如天雨滴如車軸。無間無斷從空下注。如是東方無間無斷。無量世界或壞或成。如於東方南西北方亦復如是。不說上下。有說亦有上下二方。餘部經中說十方故。色究竟上覆有欲界。于欲界下有色究竟。如是展轉世界無邊。若有離一三界貪時。一切三界貪皆滅離。依初靜慮起通慧時。所發神通但能往至自所生界。梵世非余。所餘通慧應知亦爾。勿有于境太過失故。已說三界。趣復云何。何處幾種。頌曰。

于中地獄等　　自名說五趣　唯無覆無記　　有情非中有

論曰。於三界中隨其所應說有五趣。如自名顯。謂前所說地獄傍生鬼及人天。是名五趣。唯于欲界有四趣全。三界各有天趣一分。為顯有界非趣所攝。故三界中說有五趣。善染無記有情無情及中有等。皆是界性。趣體唯攝無覆無記。及與有情而非中有。言趣體唯攝無覆無記者。唯異熟生為趣體故。由此已釋趣。唯有情無情中無異熟生故。趣體唯攝無覆無

【現代漢語翻譯】現代漢語譯本：色蘊（Rūpa-skandha）也是如此，應當知道。如果一個界（Dhātu）有色蘊但沒有禪定（Samādhi），這被稱為欲界（Kāmadhātu）。如果一個界有色蘊也有禪定，這被稱為色界（Rūpadhātu）。如果一個界沒有色蘊但有禪定，這是無色界（Arūpadhātu）。三界是一體的還是有多個？三界無邊無際，如同虛空一般。因此，雖然沒有最初的有情，但有情的數量是無量無邊的。佛陀出現在世間，一一教化無數有情，使他們證得無餘涅槃界（Anupadhishesa-nirvana），而有情卻不會窮盡，就像虛空一樣。世界應當如何安住？應當說是橫向安住嗎？所以契經（Sutra）說：『譬如天降大雨，雨滴如同車軸一般，沒有間斷地從空中傾注而下。』如同這樣，東方沒有間斷，無數世界或者壞滅或者產生。如同在東方一樣，南方、西方、北方也是如此。經中沒有說上下方，有人說也有上下兩個方向，因為其他經典中說了十方。在色究竟天（Akanistha）之上還有欲界，在欲界之下有色究竟天。像這樣輾轉相續，世界是無邊無際的。如果有人舍離了對三界之一的貪慾，那麼對一切三界的貪慾都會滅盡舍離。依靠初禪（Prathama Dhyana）生起神通智慧時，所發的神通只能到達自己所生的界，即梵世（Brahma-loka），不能到達其他地方。其餘的神通智慧也應當知道是這樣的，不要因為對境界太過執著而產生過失。以上已經說了三界。趣（Gati）又是什麼？有多少種？頌文說：『于中地獄等，自名說五趣，唯無覆無記，有情非中有。』論述說：在三界之中，根據其所應之處，說有五趣，如同其名稱所顯示的那樣，即前面所說的地獄（Naraka）、傍生（Tiryagyoni）、鬼（Preta）以及人（Manusya）、天（Deva）。這就是五趣。只有在欲界才有四趣齊全，三界各有天趣的一部分。爲了顯示有界不是趣所包含的，所以在三界中說有五趣。善、染、無記的有情、無情以及中有（Antarabhava）等，都是界的性質。趣的本體只包含無覆無記，以及有情，而不包含中有。說趣的本體只包含無覆無記者，是因為只有異熟生（Vipaka-ja）才是趣的本體。由此已經解釋了趣，只有有情，無情和中有沒有異熟生，所以趣的本體只包含無覆無

【English Translation】 English version: It should be known that the same applies to the Rūpa-skandha (aggregate of form). If a Dhātu (realm) has form but no Samādhi (concentration), it is called Kāmadhātu (desire realm). If a Dhātu has form and also has Samādhi, it is called Rūpadhātu (form realm). If a Dhātu has no form but has Samādhi, it is Arūpadhātu (formless realm). Are the three realms one or many? The three realms are boundless, like the measure of space. Therefore, although there is no beginning to sentient beings, the number of sentient beings is immeasurable and boundless. Buddhas arise in the world and individually transform countless sentient beings, enabling them to attain Anupadhishesa-nirvana (nirvana without remainder), yet sentient beings are not exhausted, just like space. How should the world be said to abide? Should it be said to abide horizontally? Therefore, the Sutra says: 'It is like heavy rain falling from the sky, with raindrops like axles, pouring down continuously.' Just like this, in the East, without interruption, countless worlds either decay or are formed. Just as in the East, so it is in the South, West, and North. The Sutra does not mention the directions of up and down, but some say there are also the two directions of up and down, because other scriptures speak of the ten directions. Above Akanistha (the highest form realm) there is still the desire realm, and below the desire realm there is Akanistha. In this way, continuously revolving, the worlds are boundless. If someone abandons greed for one of the three realms, then greed for all three realms will be extinguished and abandoned. When supernatural wisdom arises based on the first Dhyana (meditative absorption), the supernatural powers that arise can only reach the realm where one is born, that is, Brahma-loka (the Brahma world), and cannot reach other places. It should be known that the remaining supernatural wisdom is also like this, lest there be faults due to excessive attachment to objects. The three realms have been discussed above. What is Gati (destiny or realm of rebirth)? How many kinds are there? The verse says: 『Among these, hells, etc., are named the five Gatis, only non-obstructed and indeterminate, sentient beings are not in the intermediate state.』 The treatise says: Among the three realms, according to what is appropriate, it is said that there are five Gatis, as their names indicate, namely the previously mentioned Naraka (hell), Tiryagyoni (animal realm), Preta (ghost realm), Manusya (human realm), and Deva (heavenly realm). These are the five Gatis. Only in the desire realm are all four Gatis complete; each of the three realms has a portion of the heavenly Gati. To show that there are realms not included in the Gatis, it is said that there are five Gatis in the three realms. Good, defiled, and indeterminate sentient beings, non-sentient beings, and Antarabhava (intermediate state), etc., are all the nature of realms. The essence of Gati only includes non-obstructed and indeterminate, and sentient beings, but does not include the intermediate state. The statement that the essence of Gati only includes non-obstructed and indeterminate is because only Vipaka-ja (born of karmic result) is the essence of Gati. From this, Gati has been explained; only sentient beings, non-sentient beings, and the intermediate state do not have Vipaka-ja, so the essence of Gati only includes non-obstructed and non-

記。如七有經定應信受。經說七有。謂地獄有。傍生有。餓鬼有。天有人有。業有中有。此中業有是五趣因。簡趣異因。是故別說。此經為顯趣體唯攝無覆無記。故簡異因。理亦應然。若善染法是趣體者。趣應雜亂。一趣身中多趣惑業。皆可現起及成就故。業如中有俱別說故。是趣因故定非趣攝。非如見濁。有處說見是煩惱故。無處說業是趣體故。不可為例。唯異熟生是諸趣體。何緣證知。契經說故。經說。舍利子作是言。具壽。若有地獄諸漏現前故造作增長。順地獄受業。彼身語意曲穢濁故。于那落迦中受五蘊異熟。異熟起已名那落迦。除五蘊法彼那落迦都不可得。此中既說。除異熟生色等五蘊無別地獄。異熟起已名那落迦。故知趣體唯是異熟。發地獄業名地獄漏。招地獄生名地獄業。非此漏業即地獄體論說五趣。一切隨眠所隨增者依。趣及趣能結生心說。故無失中有非趣何。緣故知由經論理為。定量故。且由經者。謂七有經別說五趣因方便故。言由論者。施設論說。四生攝五趣。非五攝四生。不攝者何。所謂中有法蘊論說。眼界云何。謂四大種所造凈色。是眼眼根眼處眼界。地獄傍生鬼人天趣。修成中有。言由理者。趣謂所往中有不應是所往處。由此能往所往趣故。又彼即于死處生故。非所往處故非趣攝。若爾無

【現代漢語翻譯】現代漢語譯本：記錄。如《七有經》所定，應信受。經中說有七有，即地獄有（naraka-gati，指地獄眾生的存在狀態）。傍生有（tiryagyoni-gati，指畜生眾生的存在狀態）。餓鬼有（preta-gati，指餓鬼眾生的存在狀態）。天有（deva-gati，指天道眾生的存在狀態）。人有（manushya-gati，指人道眾生的存在狀態）。業有（karma-bhava，指由業力所決定的存在狀態）。中有（antarabhava，指死亡到投生之間的過渡狀態）。這其中，業有是五趣（pancha-gati，指地獄、餓鬼、畜生、人、天五種輪迴的去處）的因，爲了區分不同趣的因，所以特別說明。此經爲了顯示趣的本體只包含無覆無記（anivrita-avyakrita，指非善非惡，不覆蓋本性的狀態），所以區分不同的因。道理也應該是這樣。如果善法和染法是趣的本體，那麼趣就應該雜亂。因為在一個趣的身中，多種趣的煩惱和業都可以現起和成就。業和中有都分別說明，因為業是趣的因，所以肯定不屬於趣所包含。不能像見濁（drishti-kasaya，指錯誤的見解）一樣，因為有的地方說見是煩惱，而沒有地方說業是趣的本體，所以不能作為例子。只有異熟生（vipaka-ja，指由業力成熟而產生的果報）才是諸趣的本體。憑什麼證明呢？因為契經（sutra，指佛經）這樣說。經中說，舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）這樣說：『具壽（ayushman，對年長比丘的尊稱），如果地獄的諸漏（asrava，指煩惱的流溢）現前，因此造作增長，順於地獄受業，那麼他的身語意曲穢濁，于那落迦（naraka，指地獄）中受五蘊（pancha-skandha，指色、受、想、行、識五種構成要素）異熟。異熟生起后名為那落迦。除了五蘊法，那落迦都不可得。』這裡既然說，除了異熟所生的色等五蘊，沒有別的地獄，異熟生起后名為那落迦，所以可知趣的本體只是異熟。發起地獄業名為地獄漏，招感地獄生名為地獄業，不是此漏業就是地獄的本體。論中說五趣，一切隨眠（anusaya，指潛在的煩惱）所隨增者，是依據趣和趣的能結生心說的，所以沒有過失。中有不是趣，憑什麼知道呢？由經、論、理作為定量。且說由經，即《七有經》分別說明五趣的因方便。說到由論，施設論說，四生（chatur-yoni，指卵生、胎生、濕生、化生）包含五趣，不是五趣包含四生。不包含的是什麼呢？就是中有。法蘊論說，眼界（chaksu-dhatu，指眼睛及其功能）是什麼？是由四大種（maha-bhuta，指地、水、火、風四種基本元素）所造的清凈色，是眼、眼根、眼處、眼界，地獄、傍生、鬼、人、天趣，修成中有。說到由理，趣是指所往之處，中有不應該是所往之處，因為由此能往所往趣。又因為彼即于死處生，不是所往之處，所以不屬於趣所包含。如果這樣，那麼沒有

【English Translation】 English version: It is recorded. As stated in the Saptabhava Sutra (Seven Existences Sutra), it should be believed and accepted. The sutra speaks of seven existences, namely: Naraka-gati (existence in hell), Tiryagyoni-gati (existence as an animal), Preta-gati (existence as a hungry ghost), Deva-gati (existence as a god), Manushya-gati (existence as a human), Karma-bhava (existence determined by karma), and Antarabhava (intermediate existence between death and rebirth). Among these, Karma-bhava is the cause of the five destinies (pancha-gati, the five realms of rebirth: hell, hungry ghost, animal, human, and god). To distinguish the causes of different destinies, it is separately explained. This sutra aims to show that the essence of a destiny only encompasses the 'uncovered and unspecified' (anivrita-avyakrita, neither good nor evil, not obscuring the true nature). Therefore, it distinguishes different causes. The principle should be the same. If good and defiled dharmas were the essence of a destiny, the destinies would be mixed up. Because within one destiny's body, multiple afflictions and karmas of different destinies could arise and be accomplished. Karma and the intermediate state are explained separately because karma is the cause of destiny, so it is definitely not included within destiny. It cannot be like the turbidity of views (drishti-kasaya, distorted views), because some places say that views are afflictions, but nowhere does it say that karma is the essence of a destiny, so it cannot be taken as an example. Only the 'result of maturation' (vipaka-ja, born from the ripening of karma) is the essence of all destinies. How is this proven? Because the sutras say so. The sutra says that Shariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) said: 'Venerable one (ayushman, a term of respect for senior monks), if the outflows (asrava, influxes of defilements) of hell are present, and thus one creates and increases karma that leads to suffering in hell, then their body, speech, and mind are crooked and impure. In Naraka (naraka, hell), they experience the 'matured result' (vipaka) of the five aggregates (pancha-skandha, the five components of existence: form, feeling, perception, mental formations, and consciousness). Once the matured result arises, it is called Naraka. Apart from the five aggregates, Naraka is nowhere to be found.' Here, since it is said that apart from the five aggregates born from the matured result, there is no other hell, and that once the matured result arises, it is called Naraka, it can be known that the essence of a destiny is only the matured result. Initiating the karma of hell is called the outflow of hell, and attracting the birth of hell is called the karma of hell. It is not that this outflow and karma are the essence of hell. The treatises say that the five destinies, which are increased by all latent defilements (anusaya, underlying tendencies), are spoken of based on the destiny and the mind that can connect to rebirth, so there is no fault. The intermediate state is not a destiny. How is this known? It is determined by the sutras, treatises, and reasoning. As for the sutras, the Saptabhava Sutra separately explains the causes and means of the five destinies. As for the treatises, the Establishment of Principles Treatise says that the four types of birth (chatur-yoni, birth from eggs, wombs, moisture, and transformation) include the five destinies, but not the other way around. What is not included? That is the intermediate state. The Dharma Collection Treatise says, 'What is the eye element (chaksu-dhatu, the element of sight)? It is the pure form created by the four great elements (maha-bhuta, earth, water, fire, and wind), which is the eye, the eye faculty, the eye base, and the eye element. The hell, animal, ghost, human, and god destinies cultivate the intermediate state.' As for reasoning, a destiny refers to the place to which one goes, and the intermediate state should not be the place to which one goes, because it is through this that one can go to the destiny. Also, because one is born in the place of death, it is not the place to which one goes, so it is not included within destiny. If so, then there is no

色亦應非趣死處生故。不爾。無色死處即生不往余處。中有雖是死處即生。然往余處故非趣體。言中有者。謂中有地死生中間決定有故。生有無間容起死有。故無本有名中有過。或容彼在異類二生中間起故。名為中有。不可說在二趣中間。故名中有。對執中有是趣攝宗因不成故。於前所說諸界趣中。如其次第識住有七。其七者何。頌曰。

身異及想異　　身異同一想　翻此身想一　　並無色下三　故識住有七　　余非有損壞

論曰。謂若略說。欲界人天並及下三靜慮無色。此七生處是識住體。若廣分別應隨契經。有色有情身異想異。如人一分。天是第一識住一分。天者謂欲界天及初靜慮。除劫初起。言有色有情者。是成就色身義。言身異者。謂彼色身種種顯形狀貌異故。彼由身異或有異身。故彼有情說名身異。言想異者。謂彼苦樂不苦不樂想差別故。彼由想異或有異想。或習異想以成其性。故彼有情說名想異。有色有情身異想一如梵眾天。謂劫初起。是第二識住。所以者何。以劫初起彼梵眾天同生此想。我等皆是大梵化生。大梵爾時亦生此想。是諸梵眾皆我化生。何緣梵眾同生此想。由見梵王處所形色及神通等皆殊勝故。又觀大梵先時已有己及余天後方生故。彼不能見從上地歿依初靜慮發宿住通。不能

【現代漢語翻譯】現代漢語譯本色界（Rūpadhātu）也不應該是趣（gati，輪迴的去處）的死亡之處和出生之處。如果不是這樣，那麼無色界（Arūpadhātu）的死亡之處就直接是出生之處，不會前往其他地方。中有（antarābhava，中陰身）雖然是死亡之處，但會前往其他地方，因此不是趣的自體。所謂中有，是指在中有地（antarābhava-bhūmi）的死亡和出生之間必定存在。生有（bhava，生命的存在）和死有（maraṇa，死亡的存在）之間可以容許死有的生起，因此沒有本有名（prakṛti-nāma）中有的過失。或者容許它在不同種類的兩種生命之間生起，所以稱為中有。不能說它在兩趣（gati）中間，所以稱為中有。對於執著中有是趣所攝的觀點，宗因（hetu，理由）不成立。在前面所說的諸界（dhātu）和趣中，按照次序，識住（vijñāna-sthiti，意識的住所）有七種。這七種是什麼呢？頌曰：

『身異及想異，身異同一想，翻此身想一，並無色下三，故識住有七，余非有損壞。』

論曰：如果簡略地說，欲界（Kāmadhātu）的人天以及下三禪（dhyāna，靜慮）和無色界，這七種生處是識住的自體。如果廣泛地分別，應該依照契經（sūtra）。有色有情（rūpin sattva）身異想異，如人類的一部分。天（deva）是第一識住的一部分。天是指欲界天和初禪（prathama-dhyāna），除了劫初（kalpādau，世界開始）的時候。說『有色有情』，是指成就色身（rūpa-kāya）的意義。說『身異』，是指他們的色身有種種顯現的形狀和樣貌不同。他們由於身體不同，或者有不同的身體，所以這些有情被稱為身異。說『想異』，是指他們的苦樂（duḥkha-sukha）、不苦不樂（aduḥkhāsukha）等想（saṃjñā）的差別。他們由於想不同，或者有不同的想，或者習慣於不同的想而形成其性質，所以這些有情被稱為想異。有色有情身異想一，如梵眾天（brahma-pāriṣadya-deva）。是指劫初的時候。是第二識住。為什麼呢？因為劫初的時候，這些梵眾天共同生起這種想法：『我們都是大梵（mahā-brahman）所化生的。』大梵爾時也生起這種想法：『這些梵眾都是我所化生的。』為什麼梵眾共同生起這種想法呢？因為看到梵王（brahma-rāja）的處所、形色以及神通等等都殊勝的緣故。又觀察到大梵先時已經存在，自己和其餘的天后來才產生。他們不能看到從上地（ūrdhva-bhūmi）死亡，依靠初禪（prathama-dhyāna）而發起的宿住通（pūrva-nivāsānusmṛti-jñāna）。不能……

【English Translation】 English version The Realm of Form (Rūpadhātu) also should not be the place of death and the place of birth for a destination (gati, course of rebirth). If it were, then the place of death in the Formless Realm (Arūpadhātu) would directly be the place of birth, without going elsewhere. Although the Intermediate State (antarābhava) is a place of death, it goes elsewhere, so it is not the essence of a destination. The so-called Intermediate State refers to the definite existence between death and birth in the Intermediate State realm (antarābhava-bhūmi). Between the existence of birth (bhava) and the existence of death (maraṇa), the arising of the existence of death can be accommodated, so there is no fault of the inherently named (prakṛti-nāma) Intermediate State. Or it is allowed to arise between two lives of different kinds, so it is called the Intermediate State. It cannot be said to be in the middle of two destinations (gati), so it is called the Intermediate State. Regarding the view that the Intermediate State is included in the destinations, the reason (hetu) for the proposition is not established. Among the realms (dhātu) and destinations mentioned earlier, in order, there are seven abodes of consciousness (vijñāna-sthiti). What are these seven? The verse says:

'Different in body and different in thought, different in body and same in thought, reversing this, same in body and same in thought, along with the lower three of the Formless Realm, therefore there are seven abodes of consciousness, the rest are not damaged.'

The treatise says: If briefly stated, the humans and gods of the Desire Realm (Kāmadhātu), as well as the lower three meditations (dhyāna, contemplations) and the Formless Realm, these seven places of birth are the essence of the abodes of consciousness. If broadly distinguished, it should be according to the sūtras. Sentient beings with form (rūpin sattva) who are different in body and different in thought, like a portion of humans. Gods (deva) are a portion of the first abode of consciousness. Gods refer to the gods of the Desire Realm and the First Dhyāna (prathama-dhyāna), except for the beginning of the kalpa (kalpādau, the beginning of the world). Saying 'sentient beings with form' refers to the meaning of having accomplished a form body (rūpa-kāya). Saying 'different in body' refers to the fact that their form bodies have various manifested shapes and appearances that are different. Because their bodies are different, or they have different bodies, these sentient beings are called different in body. Saying 'different in thought' refers to the differences in their thoughts (saṃjñā) of suffering and pleasure (duḥkha-sukha), neither suffering nor pleasure (aduḥkhāsukha), etc. Because their thoughts are different, or they have different thoughts, or they are accustomed to different thoughts and form their nature, these sentient beings are called different in thought. Sentient beings with form who are different in body and the same in thought, like the Brahma-assembly gods (brahma-pāriṣadya-deva). This refers to the beginning of the kalpa. It is the second abode of consciousness. Why? Because at the beginning of the kalpa, these Brahma-assembly gods collectively give rise to this thought: 'We are all born from the transformation of the Great Brahma (mahā-brahman).' At that time, the Great Brahma also gives rise to this thought: 'These Brahma-assembly gods are all born from my transformation.' Why do the Brahma-assembly gods collectively give rise to this thought? Because they see that the place, form, and supernatural powers of the Brahma King (brahma-rāja) are all superior. Also, they observe that the Great Brahma existed earlier, and they and the other gods were born later. They cannot see the recollection of past lives (pūrva-nivāsānusmṛti-jñāna) arising from the First Dhyāna (prathama-dhyāna) after dying from a higher realm (ūrdhva-bhūmi). Cannot...

了知上地境故。何緣大梵亦生此想。彼才發心眾便生故。謂己所化非速歿故。或愚業果感赴理故。或見己身形狀勢力壽威德等過餘眾故。由是緣故。梵眾梵王身雖有殊而生一想。言身異者。初靜慮中有表無表尋伺多識。為因感身有差別故。安立眾生身有異故。有色有情身一想異。如極光凈天。是第三識住。此中舉后兼以攝初。應知具攝第二靜慮。若不爾者。彼少光天無量光天何識住攝。彼二既有第三識住相。無緣可說非識住所收。故知此中依舉顯理說諸識住。非但如言彼天中無有表業等。為因所感差別身形。故言身一。此顯同處身相無異。非說處別。第二靜慮喜舍二想雜亂現前。故言想異。由彼天眾厭根本地。喜根已起。近分地舍根現前厭近分地。舍根已起。根本地喜根現前譬如有人。于諸飲食若素若膩欣厭互增。有色有情身一想一。如遍凈天。是第四識住。言身一者。釋義如前。唯有樂想故名想一。遍凈天樂寂靜微妙。常生欣樂無起厭時。是故無由近分交雜。故唯依此立想一名。初靜慮中由染污想。故言想一。以于非因起戒禁取執為因故。第二靜慮由二善想。故言想異。由等至力二受交參而現前故。第三靜慮由無記想。故言想一。純一寂靜異熟樂受而現前故。下三無色名別如經。即三識住是名為七。釋三無色如順正

理。此中何法名為識住。謂彼所繫五蘊四蘊識于其中樂住著故。有餘師說。唯有情數得識住名。契經說故。為顯諸識所住著事。故契經說七識住名。由此余處非識住攝。以彼處識有損壞故。識于其中不樂住著。余處者何。謂諸惡處。第四靜慮及有頂天。云何于中識有損壞。損壞識法于中有故。何等名為損壞識法。謂諸惡處有重苦受能損於識。第四靜慮有無想定及無想事。有頂天中有滅盡定。能壞於識令相續斷。復說若處余處有情心樂來止。若至此處不更求出。說名識住。于諸惡處二義俱無。第四靜慮心恒求出。謂諸異生求入無想。若諸聖者樂凈居等。若凈居天樂證寂滅。有頂昧劣故非識住。有說。若識愛力執受安住其中。說名識住。一切惡處凈居天等。業力執受安住其中。無想有情及有頂處。見力執受安住其中。由是皆非識住所攝。有餘復說。眾生有三。所謂樂著諸境樂想。樂著境者。人及欲天。樂著樂者。下三靜慮。樂著想者。下三無色。唯於此處立識住名。余無此三。故非識住。相承說者。若處具有見修所斷。及無斷識立識住名。異此便非識住所攝。欲界無定就所依說。有無漏識。非想有定就自性說。無無漏識。或欲人天。一身容有具三識義。非想不爾。第四靜慮雖具三識。而五處全一處少分。不具三識。故少從

【現代漢語翻譯】現代漢語譯本：理：那麼，在這裡，什麼法被稱為『識住』（Śikṣasthiti，consciousness-abiding）呢？就是說，那些與五蘊（pañca-skandha，five aggregates）或四蘊（catu-skandha，four aggregates）相聯繫的『識』，在其中感到快樂並執著於它。有些論師說，只有有情（sattva，sentient beings）才能被稱為『識住』，因為契經（sūtra，scriptures）是這樣說的。爲了顯示諸識所住著的事物，所以契經說了七識住的名字。因此，其他地方不屬於『識住』的範疇，因為在那些地方，『識』會受到損害，『識』在其中不會感到快樂和執著。其他地方是指什麼呢？是指諸惡處（apāya-bhūmi，evil realms）、第四靜慮（caturtha-dhyāna，fourth dhyana）和有頂天（Bhavāgra，peak of existence）。為什麼在這些地方『識』會受到損害呢？因為在這些地方存在著會損害『識』的法。什麼被稱為會損害『識』的法呢？是指諸惡處有強烈的苦受（duḥkha-vedanā，suffering feeling），能夠損害『識』。第四靜慮有無想定（asaṃjñā-samāpatti，non-perception samadhi）和無想事（asaṃjñika，non-percipient beings）。有頂天中有滅盡定（nirodha-samāpatti，cessation attainment），能夠破壞『識』，使相續斷絕。還有一種說法，如果某個地方，其他地方的有情的心喜歡來停留，如果到了這個地方就不再尋求出去，就稱之為『識住』。在諸惡處，這兩種情況都不存在。第四靜慮的心總是尋求出去，例如，凡夫（pṛthag-jana，ordinary beings）尋求進入無想，聖者（ārya，noble ones）喜歡凈居天（Śuddhāvāsa，pure abodes）等。凈居天的天人喜歡證得寂滅（nirvāṇa，extinction）。有頂天因為昏昧衰弱，所以不是『識住』。有人說，如果『識』因為愛的力量而執取並安住在其中，就稱之為『識住』。一切惡處、凈居天等，是因為業力（karma-bala，force of karma）的執取而安住在其中。無想有情和有頂天，是因為見力（dṛṣṭi-bala，force of views）的執取而安住在其中。因此，這些都不是『識住』所包含的。還有人說，眾生有三種，分別是：樂著諸境（viṣaya，objects）的樂想（saṃjñā，perception），樂著樂（sukha，pleasure）的樂想，樂著想的樂想。樂著境的是人和欲界天（Kāmadhātu，desire realm）。樂著樂的是下三靜慮（first three dhyanas）。樂著想的是下三無色界（Arūpadhātu，formless realm）。只有在這些地方才設立『識住』這個名稱，其他地方沒有這三種情況，所以不是『識住』。相承的說法是，如果某個地方具有見所斷（darśana-heya，abandoned by seeing）和修所斷（bhāvanā-heya，abandoned by cultivation），以及無斷的『識』，就設立『識住』這個名稱。與此不同，就不是『識住』所包含的。欲界（Kāmadhātu，desire realm）沒有禪定，就所依（āśraya，basis）來說，有無漏識（anāsrava-vijñāna，uncontaminated consciousness）。非想非非想處天（Naivasaṃjñānāsaṃjñāyatana，neither perception nor non-perception）有禪定，就自性（svabhāva，own-being）來說，沒有無漏識。或者，欲界的人和天，一身可以容納具有三種『識』的意義，非想非非想處天不是這樣。第四靜慮雖然具有三種『識』，但是五個處所是完全具備，一個處所是少部分具備，不具備三種『識』，所以從少的部分來說。

【English Translation】 English version: Rationale: Here, what dharma is called 『Śikṣasthiti』 (consciousness-abiding)? It means that the 『consciousness』 (vijñāna) associated with the five aggregates (pañca-skandha) or four aggregates (catu-skandha) finds joy and clings to it. Some teachers say that only sentient beings (sattva) can be called 『Śikṣasthiti』 because the scriptures (sūtra) say so. To show the things that consciousness abides in, the scriptures mention the names of the seven abodes of consciousness. Therefore, other places are not included in the category of 『Śikṣasthiti』 because in those places, 『consciousness』 is damaged, and 『consciousness』 does not find joy and cling to it. What are these other places? They refer to the evil realms (apāya-bhūmi), the fourth dhyana (caturtha-dhyāna), and the peak of existence (Bhavāgra). Why is 『consciousness』 damaged in these places? Because there are dharmas in these places that can damage 『consciousness』. What is called the dharma that damages 『consciousness』? It refers to the intense suffering feeling (duḥkha-vedanā) in the evil realms, which can damage 『consciousness』. The fourth dhyana has the non-perception samadhi (asaṃjñā-samāpatti) and non-percipient beings (asaṃjñika). The peak of existence has the cessation attainment (nirodha-samāpatti), which can destroy 『consciousness』 and cause the continuum to cease. There is also a saying that if a place is where sentient beings from other places like to come and stay, and if they do not seek to leave once they arrive, it is called 『Śikṣasthiti』. In the evil realms, neither of these conditions exists. The mind in the fourth dhyana always seeks to leave, for example, ordinary beings (pṛthag-jana) seek to enter non-perception, and noble ones (ārya) like the pure abodes (Śuddhāvāsa) and so on. The beings in the pure abodes like to attain extinction (nirvāṇa). The peak of existence is faint and weak, so it is not 『Śikṣasthiti』. Some say that if 『consciousness』 clings to and abides in a place due to the power of love, it is called 『Śikṣasthiti』. All evil realms, pure abodes, etc., are where beings abide due to the clinging of the force of karma (karma-bala). Non-percipient beings and the peak of existence are where beings abide due to the clinging of the force of views (dṛṣṭi-bala). Therefore, these are not included in 『Śikṣasthiti』. Others say that there are three types of beings: those who enjoy clinging to objects (viṣaya) with pleasurable perception (saṃjñā), those who enjoy clinging to pleasure (sukha) with pleasurable perception, and those who enjoy clinging to perception with pleasurable perception. Those who enjoy clinging to objects are humans and beings in the desire realm (Kāmadhātu). Those who enjoy clinging to pleasure are the first three dhyanas. Those who enjoy clinging to perception are the lower three formless realms (Arūpadhātu). Only in these places is the name 『Śikṣasthiti』 established; other places do not have these three conditions, so they are not 『Śikṣasthiti』. The traditional saying is that if a place has consciousness that is abandoned by seeing (darśana-heya) and abandoned by cultivation (bhāvanā-heya), as well as consciousness that is not abandoned, then the name 『Śikṣasthiti』 is established. If it is different from this, then it is not included in 『Śikṣasthiti』. The desire realm (Kāmadhātu) does not have samadhi; in terms of the basis (āśraya), it has uncontaminated consciousness (anāsrava-vijñāna). The realm of neither perception nor non-perception (Naivasaṃjñānāsaṃjñāyatana) has samadhi; in terms of its own-being (svabhāva), it does not have uncontaminated consciousness. Alternatively, a human or deva in the desire realm can embody the meaning of having three types of 『consciousness』 in one body, but the realm of neither perception nor non-perception is not like this. Although the fourth dhyana has three types of 『consciousness』, five places are fully equipped, and one place is partially equipped, not having three types of 『consciousness』, so it is spoken of from the perspective of the lesser part.

多不立識住。是故識住數唯有七。如是解釋七識住已。因茲復辯九有情居。其九者何。頌曰。

應知兼有頂　　及無想有情　是九有情居　　余非不樂住

論曰。前七識住及第一有無想有情是名為九。諸有情類唯於此九欣樂住故。立有情居。謂諸有情自樂安住。所依色等實物非余。以諸有情是假有故。然諸實物是假所居。故有情居唯有情法。以有情類于自依身愛住增強。非於處所。又于處所立有情居。則有情居應成雜亂。居無雜亂唯有內身。故有情居唯有情法。既言生已名有情居。知有情居不攝中有。又諸中有非久所居。故諸有情不樂安住。又必應爾。由本論說。為顯生處立有情居。于生死中為顯諸識。由愛住著建立識住。顯諸有情于自依止愛樂安住。立有情居。故此二門建立差別。有頂無想既非識住。如何可說為有情居。此責不然。義各異故。由此二處有壞識法。識不樂居故非識住。然彼二處成有情身。有情樂居故九所攝。謂若有處余樂來居不樂遷動。有情居攝。余處皆非不樂住故。言余處者。謂諸惡處第四靜慮除無想天。惡處皆非有情居者。謂非余處有樂來居。亦無住中。不樂遷動。第四靜慮除無想天。所餘皆非有情居者。雖從余處有樂來居。然非住中不樂遷動。謂廣果等。若諸異生樂入無想。若諸

【現代漢語翻譯】現代漢語譯本不再進一步識別『住』（sthiti，停留處）。因此，『識住』（vijñāna-sthiti，意識的住所）的數量只有七種。在解釋了這七種『識住』之後，接下來辨析九種『有情居』（sattva-āvāsa，眾生所居之處）。這九種是什麼呢？頌文說：『應當知道包括有頂天（bhavāgra，三界最高處）以及無想有情天（asaṃjñika-sattva，無想眾生所居之處），這就是九種有情居，其餘的（地方）並非不樂於居住。』論述：前面的七種『識住』以及第一種『有』（bhava，存在）——無想有情天，合起來稱為九種『有情居』。各類有情眾生唯獨在這九處感到欣樂安住，因此建立『有情居』。這是說，眾生自己樂於安住的地方，所依賴的色（rūpa，物質）等實物，而不是其他地方。因為眾生是假有的，而實物是假有者所居住的地方。所以『有情居』僅僅是有情之法。因為有情眾生對於自己所依止的身體，愛戀和執著更加強烈，而不是對於處所。而且，如果對於處所建立『有情居』，那麼『有情居』就應該變得雜亂無章。居所沒有雜亂，只有內在的身體。所以『有情居』僅僅是有情之法。既然說了『生』（jāti，出生）之後才稱為『有情居』，就知道『有情居』不包括『中有』（antarābhava，中陰身）。而且，諸多的『中有』不是長久居住的地方，所以眾多的有情不樂於安住。而且必定應該是這樣，因為本論中說，爲了顯示生處而建立『有情居』，在生死輪迴中，爲了顯示諸識而建立『識住』。顯示諸有情對於自己所依止之處愛戀安住，而建立『有情居』。因此，這兩個方面建立的依據有所差別。『有頂』和『無想』既然不是『識住』，怎麼能說是『有情居』呢？這種責難是不對的，因為意義各不相同。由於這兩個地方有壞滅意識的法，意識不樂於居住，所以不是『識住』。然而這兩個地方構成了有情的身體，有情樂於居住，所以被九種『有情居』所包括。也就是說，如果有某個地方，其他的（眾生）樂於來居住，不樂於遷動，就屬於『有情居』所攝。其餘的地方都不是不樂於居住的。所說的其餘地方，是指諸多的惡處（dugati，惡道），第四禪天（caturtha-dhyāna，第四禪）中除了無想天之外的地方。惡處都不是『有情居』，因為沒有其他地方的（眾生）樂於來居住，也沒有在居住期間不樂於遷動的。第四禪天中除了無想天之外的地方，都不是『有情居』，雖然從其他地方有樂於來居住的，但是在居住期間並非不樂於遷動。比如廣果天（bṛhatphala，色界第四禪天之一）等。如果諸多的異生（pṛthagjana，凡夫）樂於進入無想天，如果諸多的...

【English Translation】 English version Furthermore, there is no further identification of 『sthiti』 (住, dwelling place). Therefore, the number of 『vijñāna-sthiti』 (識住, abodes of consciousness) is only seven. Having explained these seven 『abodes of consciousness,』 we will now discuss the nine 『sattva-āvāsa』 (有情居, abodes of sentient beings). What are these nine? The verse says: 『It should be known that including Bhavāgra (有頂, the peak of existence) and the Asaṃjñika-sattva (無想有情, non-percipient beings), these are the nine abodes of sentient beings; the rest are not places where they do not delight to dwell.』 Discussion: The preceding seven abodes of consciousness and the first 『bhava』 (有, existence)—the realm of non-percipient beings—are collectively called the nine abodes of sentient beings. Sentient beings of various kinds delight in dwelling only in these nine places; hence, they are established as abodes of sentient beings. This means that the places where sentient beings themselves delight to dwell, the material elements (rūpa, 色) and other real objects upon which they rely, are not elsewhere. Because sentient beings are provisionally existent, while real objects are the places where these provisionally existent beings dwell. Therefore, 『abodes of sentient beings』 are solely the dharma of sentient beings. This is because sentient beings have a stronger attachment and clinging to their own bodies, which they rely upon, rather than to places. Moreover, if 『abodes of sentient beings』 were established based on places, then 『abodes of sentient beings』 would become chaotic. There is no chaos in abodes; there is only the inner body. Therefore, 『abodes of sentient beings』 are solely the dharma of sentient beings. Since it is said that after 『birth』 (jāti, 生) it is called an 『abode of sentient beings,』 it is known that 『abodes of sentient beings』 do not include the 『antarābhava』 (中有, intermediate state). Furthermore, the many 『intermediate states』 are not places of long-term dwelling, so many sentient beings do not delight in dwelling there. And it must be so, because it is said in this treatise that 『abodes of sentient beings』 are established to show the places of birth, and 『abodes of consciousness』 are established in saṃsāra (生死, cycle of birth and death) to show the various consciousnesses. It shows that sentient beings delight in dwelling in the places they rely upon, and 『abodes of sentient beings』 are established. Therefore, the basis for establishing these two aspects is different. Since 『Bhavāgra』 (有頂) and 『non-perception』 (無想) are not 『abodes of consciousness,』 how can they be said to be 『abodes of sentient beings』? This criticism is incorrect because the meanings are different. Because these two places have dharmas that destroy consciousness, and consciousness does not delight in dwelling there, they are not 『abodes of consciousness.』 However, these two places constitute the bodies of sentient beings, and sentient beings delight in dwelling there, so they are included in the nine 『abodes of sentient beings.』 That is to say, if there is a place where others delight to come and dwell and do not delight to move, it is included in the 『abodes of sentient beings.』 The remaining places are not places where they do not delight to dwell. The remaining places refer to the many evil destinies (dugati, 惡處) and the places in the fourth dhyāna (caturtha-dhyāna, 第四禪) other than the realm of non-percipient beings. The evil destinies are not 『abodes of sentient beings』 because there are no sentient beings from other places who delight to come and dwell, nor do they not delight to move while dwelling there. The places in the fourth dhyāna other than the realm of non-percipient beings are not 『abodes of sentient beings,』 although there are those who delight to come and dwell from other places, they do not not delight to move while dwelling there. For example, Bṛhatphala (廣果, the heaven of great reward) and so on. If many ordinary beings (pṛthagjana, 異生) delight to enter the realm of non-perception, if many...

聖者樂入凈居或無色處。凈居天處樂入涅槃。故彼皆非有情居攝。因七識住。已辯有情居余契經中。復說四識住。其四者何。頌曰。

四識住當知　　四蘊唯自地　說獨識非住　　有漏四句攝

論曰。如世尊言。識隨色住。廣說乃至。識隨行住。此四識住其體云何。謂唯除識有漏四蘊。又此唯在自地非余。非識樂隨餘地蘊住。雖依餘地蘊識亦現前。而餘地蘊中識不樂住。喜愛潤識令于蘊中增長廣大。契經說故。非於餘地色等蘊中喜愛能潤識令增長廣大。故餘地蘊非識住攝。又自地中唯有情數唯自相續。立為識住。非非情數。他相續中識隨樂住如自相續。有餘師說。彼亦識住。以于其中喜愛潤識亦令增長及廣大故。已依自宗建立識住。當說建立識住因緣。此中雲何識非識住。又此識住其義云何。謂識于中由喜愛力。攝為所住及為所著。是識住義。識隨色住住。色著色。契經說故。若爾識蘊應成識住。世尊亦說。于識食中有喜有染。有喜染故識住其中。識所乘御理應如是。唯說四者為令于識除我見心。故於識中不說識住。如說莎底契經中言。我達世尊所說法教。馳流生死唯識非余。識謂世尊異名說我。為欲除滅彼我見心。顯識依他體非是我我所依性。非謂能依。故識住門唯說有四。實非識住。但四非識。今謂

【現代漢語翻譯】現代漢語譯本：聖者喜歡安住在凈居天（Suddhavasa, 色界最高的五層天）或無色界（Arupaloka, 沒有物質的界），而凈居天的人喜歡進入涅槃（Nirvana, 佛教修行的最終目標，脫離輪迴）。因此，這些地方都不屬於有情眾生居住的地方。因為有七種識住（Vijnana-sthiti, 意識停留的七個地方）。已經在其他契經（Sutra, 佛經）中辨析過有情居所的問題。現在再來說說四種識住。這四種是什麼呢？頌文說：『應當知道有四種識住，四蘊（Skandha, 構成個體存在的五種要素，即色、受、想、行、識）只存在於各自的界域。說單獨的識不是識住，有漏（Asrava, 煩惱）被包含在四句中。』論述：正如世尊所說：『識隨著色而住』，廣泛地說，乃至『識隨著行而住』。這四種識住的本體是什麼呢？就是除了識之外的有漏四蘊。而且，這些四蘊只存在於各自的界域，而不是其他界域。識並不喜歡隨著其他界域的蘊而住。雖然依靠其他界域的蘊，識也會顯現，但是識並不喜歡住在其他界域的蘊中。因為喜愛能滋潤識，使識在蘊中增長廣大，契經是這樣說的。在其他界域的色等蘊中，喜愛不能滋潤識，使識增長廣大。因此，其他界域的蘊不屬於識住的範疇。而且，在自己的界域中，只有有情眾生的，只有自身相續的，才能被立為識住。不是非有情眾生的，不是他人相續的。識隨自己的喜好而住，就像在自己的相續中一樣。有些老師說，那些也屬於識住，因為在其中，喜愛也能滋潤識，使識增長和廣大。已經依據自己的宗派建立了識住，接下來應當說明建立識住的因緣。這裡，為什麼說識不是識住呢？而且，識住的含義是什麼呢？意思是說，識在其中，由於喜愛的力量，被攝取為所住的地方，以及所執著的對象。這就是識住的含義。『識隨著色而住，住在色中，執著於色』，契經是這樣說的。如果這樣，識蘊也應該成為識住。世尊也說過，在識食（Vijnana-ahara, 維持生命和增長的四種食糧之一）中有喜有染。因為有喜染，所以識住在其中。識所乘御的，理應如此。只說四種，是爲了讓人們對識消除我見之心。所以在識中不說識住。就像《莎底契經》中說的那樣：『我理解世尊所說的法教，馳流生死只有識，沒有其他的。』識是世尊的異名，用來指代『我』。爲了消除那種我見之心，顯示識是依他起性（Paratantra, 佛教哲學中的一個概念，指事物依賴於其他條件而存在），不是我，也不是我所依的性質，不是能依。所以識住的門只說了四種，實際上識不是識住。只是四種不是識。現在說。

【English Translation】 English version: The noble ones delight in dwelling in the Pure Abodes (Suddhavasa, the highest five heavens of the Form Realm) or the Formless Realms (Arupaloka, realms without material form). Those in the Pure Abodes delight in entering Nirvana (the ultimate goal of Buddhist practice, liberation from the cycle of rebirth). Therefore, none of these are considered abodes of sentient beings. This is because of the seven abodes of consciousness (Vijnana-sthiti, seven places where consciousness can dwell). The abodes of sentient beings have already been discussed in other Sutras (Buddhist scriptures). Now, let's talk about the four abodes of consciousness. What are these four? The verse says: 'Know that there are four abodes of consciousness; the four aggregates (Skandha, the five elements that constitute individual existence: form, feeling, perception, mental formations, and consciousness) exist only in their respective realms. It is said that consciousness alone is not an abode; defilements (Asrava, mental afflictions) are encompassed by the four statements.' Treatise: As the World-Honored One said, 'Consciousness dwells with form,' and so on, extensively, even 'Consciousness dwells with mental formations.' What is the essence of these four abodes of consciousness? It is the four aggregates, excluding consciousness, that are defiled. Moreover, these four aggregates exist only in their respective realms, not in others. Consciousness does not delight in dwelling with the aggregates of other realms. Although consciousness may manifest relying on the aggregates of other realms, it does not delight in dwelling within them. Because craving nourishes consciousness, causing it to grow and expand within the aggregates, as the Sutras say. In the aggregates of form, etc., of other realms, craving cannot nourish consciousness, causing it to grow and expand. Therefore, the aggregates of other realms are not included in the abodes of consciousness. Furthermore, within one's own realm, only that which belongs to sentient beings, only that which is one's own continuum, is established as an abode of consciousness. Not that which belongs to non-sentient beings, not that which belongs to the continuum of others. Consciousness dwells according to its own liking, just as it does in its own continuum. Some teachers say that those are also abodes of consciousness, because craving within them can also nourish consciousness, causing it to grow and expand. The abodes of consciousness have been established according to one's own school. Next, the causes and conditions for establishing the abodes of consciousness should be explained. Here, why is it said that consciousness is not an abode of consciousness? And what is the meaning of an abode of consciousness? It means that consciousness, within it, due to the power of craving, is taken as a place to dwell and as an object of attachment. This is the meaning of an abode of consciousness. 'Consciousness dwells with form, dwells in form, and is attached to form,' as the Sutras say. If that is the case, the aggregate of consciousness should also become an abode of consciousness. The World-Honored One also said that in the food of consciousness (Vijnana-ahara, one of the four kinds of nutriment that sustain life and growth) there is delight and attachment. Because there is delight and attachment, consciousness dwells within it. That which consciousness rides upon should be so. Only four are mentioned in order to eliminate the mind of self-view towards consciousness. Therefore, the abode of consciousness is not mentioned in consciousness itself. Just as it is said in the Sati Sutra: 'I understand the Dharma taught by the World-Honored One, that only consciousness flows through samsara (the cycle of birth and death), and nothing else.' Consciousness is another name for the World-Honored One, used to refer to 'I'. In order to eliminate that mind of self-view, it is shown that consciousness is dependently originated (Paratantra, a concept in Buddhist philosophy referring to the dependent nature of all phenomena), not self, nor the nature of that which is relied upon, not the relier. Therefore, only four doors to the abodes of consciousness are mentioned; in reality, consciousness is not an abode of consciousness. It is just that the four are not consciousness. Now speaking.

世尊所說識住唯色等四。不言識者。由但色等於三時中與續有識為助伴故。謂唯色等與識俱生。過未亦能為識助伴。令續有識生死馳流。識則不爾。故非識住。且眼等根及俱色等。與俱生識為所依依。已滅未生但為識境。是故色蘊於三時中望續有識。能為助伴。現在受等與識俱生。為俱有因。一分與識同緣一境有助伴用。已滅未生俱為識境。是故受等亦於三時望續有識能為助伴。識雖過未望續有識少有助能。而俱生中全無助力。不俱起故。色等望識具二助能。識唯去來故非識住。故非情數及他身中。色等四蘊亦非識住。由彼望識但為所緣。不具二門助伴用故。住謂所住。是續有識引自果時能為依義住或所著。是續有識引自果時能為境義。自身色等可有與識同一境義。設不同境然能為依。具二助能故立識住。非有情數他身色等。則不如是。故非識住。如何定知識住道理如是安立。契經說故。如世尊言。有四依取所緣識住。識隨色住。住色著色。是識與色或俱時生依於色住。或於色境緣而生著。何緣生著。前說于中喜愛潤故。如是乃至識隨行住。皆應廣說。曾無有說識隨識住。隨謂親附。或謂鄰近。去來定說為疏遠故。現在色等親近於識。與識俱生名識隨住。定無有識與識俱生。故不應言識隨識住。由此經故。唯餘四蘊與

【現代漢語翻譯】現代漢語譯本世尊所說的『識住』（Śikṣā-sthāna，心的住所）只有色、受、想、行四種。沒有提到『識』（Vijñāna，意識），是因為只有色等四蘊在過去、現在、未來三時中，能作為相續存在的『有識』（bhavaṅga-citta，潛意識）的助伴。也就是說，只有色等與識同時生起，過去和未來也能作為識的助伴，使相續存在的識在生死輪迴中流轉。而識本身則不然，所以不是『識住』。例如，眼等根（Indriya，感覺器官）以及與其相關的色等，作為同時生起之識的所依（āśraya，基礎）和依處（ālambana，對像）。已經滅去和尚未生起的，僅僅是識的境界（viṣaya，領域）。因此，色蘊（Rūpa-skandha，色蘊）在過去、現在、未來三時中，對於相續存在的識來說，能作為助伴。現在存在的受（Vedanā，感受）等與識同時生起，作為俱有因（sahabhū-hetu，共同存在的因），一部分與識共同緣取一個境界，具有助伴的作用。已經滅去和尚未生起的，都只是識的境界。因此，受等也在過去、現在、未來三時中，對於相續存在的識來說，能作為助伴。識雖然在過去和未來對於相續存在的識有少許幫助，但在同時生起的情況下，完全沒有助力，因為不是同時生起的。色等對於識具有兩種助益能力，而識只有過去和未來兩種狀態，所以不是『識住』。因此，無情之物以及他人身上的色等四蘊也不是『識住』，因為它們對於識來說，僅僅是所緣（ālambana，對像），不具備兩種助伴的作用。『住』（sthiti，住所）是指所居住的地方，是相續存在的識在引生自身果報時，能夠作為依靠的意義，或者是指所執著的地方，是相續存在的識在引生自身果報時，能夠作為境界的意義。自身所擁有的色等，可能與識具有同一個境界的意義，即使不同一個境界，也能作為依靠，具備兩種助益能力，所以被立為『識住』。而無情之物以及他人身上的色等則不是這樣，所以不是『識住』。如何確定『識住』的道理是這樣安立的呢？因為契經（Sūtra，佛經）是這樣說的。如世尊所說：『有四種依取所緣的識住，識隨色住，住於色，執著於色。』這是說識與色或者同時生起，依靠於色而住，或者對於色境緣取而生起執著。為什麼會生起執著呢？前面已經說過，因為對於色等有喜愛和滋潤的緣故。像這樣，乃至識隨行住，都應該廣泛地解說。從來沒有說過識隨識住。『隨』（anu，跟隨）是指親近，或者是指鄰近，過去和未來一定說是疏遠的緣故。現在存在的色等親近於識，與識同時生起，名為識隨住。一定沒有識與識同時生起的情況，所以不應該說識隨識住。由此經的緣故，只有其餘四蘊與識相應。

【English Translation】 English version The World Honored One said that the 『abodes of consciousness』 (Śikṣā-sthāna) are only the four: form, feeling, perception, and mental formations. The 『consciousness』 (Vijñāna) itself is not mentioned because only these four aggregates, in the three times (past, present, and future), can assist the continuing 『consciousness』 (bhavaṅga-citta). That is, only form and the others arise simultaneously with consciousness, and the past and future can also assist consciousness, causing the continuing consciousness to flow in the cycle of birth and death. Consciousness itself is not like this, so it is not an 『abode of consciousness』. For example, the sense organs (Indriya) such as the eyes, and the related forms, serve as the basis (āśraya) and object (ālambana) for the simultaneously arising consciousness. Those that have ceased and have not yet arisen are merely the realm (viṣaya) of consciousness. Therefore, the aggregate of form (Rūpa-skandha), in the three times, can assist the continuing consciousness. The present feeling (Vedanā) and the others arise simultaneously with consciousness, serving as a co-existent cause (sahabhū-hetu), and a portion of them shares the same object with consciousness, having the function of assisting. Those that have ceased and have not yet arisen are merely the realm of consciousness. Therefore, feeling and the others also, in the three times, can assist the continuing consciousness. Although consciousness has some assistance to the continuing consciousness in the past and future, it has no assistance at all in the case of simultaneous arising, because it does not arise simultaneously. Form and the others have two kinds of assisting abilities to consciousness, while consciousness only has the two states of past and future, so it is not an 『abode of consciousness』. Therefore, inanimate objects and the four aggregates of form and the others in other people's bodies are also not 『abodes of consciousness』, because they are merely the object (ālambana) for consciousness, and do not have the two functions of assisting. 『Abode』 (sthiti) refers to the place where one resides, which is the meaning of being able to rely on when the continuing consciousness generates its own karmic results, or it refers to the place where one is attached, which is the meaning of being the object when the continuing consciousness generates its own karmic results. The forms and the others that one possesses may have the meaning of sharing the same object with consciousness, and even if they do not share the same object, they can serve as a basis, possessing two kinds of assisting abilities, so they are established as 『abodes of consciousness』. But inanimate objects and the forms and the others in other people's bodies are not like this, so they are not 『abodes of consciousness』. How can we be sure that the principle of 『abodes of consciousness』 is established in this way? Because the Sutras (Sūtra) say so. As the World Honored One said: 『There are four abodes of consciousness that rely on and grasp objects, consciousness abides in form, dwells in form, and is attached to form.』 This means that consciousness either arises simultaneously with form, relying on form to abide, or it arises attachment by grasping the object of form. Why does attachment arise? As mentioned earlier, it is because of the love and nourishment for form and the others. In this way, even the consciousness abiding in mental formations should be explained extensively. It has never been said that consciousness abides in consciousness. 『Following』 (anu) means being close, or being near, and the past and future are definitely said to be distant. The present form and the others are close to consciousness, arising simultaneously with consciousness, and are called consciousness following and abiding. There is definitely no situation where consciousness arises simultaneously with consciousness, so it should not be said that consciousness follows and abides in consciousness. Because of this Sutra, only the remaining four aggregates are associated with consciousness.

續有識為伴義成。有四依取。世尊說故。言依取者。謂色等四為生死依。煩惱所取或即為依攝取眾苦。由是無漏非住理成。唯說依取為識住故。無漏色等滅依取故。即彼經說。苾芻當知。若於色界已得離貪。于所隨色意生系斷。此係斷故。即能緣識無覆住著。增長廣大。廣說受等。三界亦然。即由此經義準三世。色等四蘊皆識住攝。為顯色等與識異故。我所承宗作如是說。若法與識可俱時生。識所乘御如人船里。此法可說識住非余。如是所言。意簡識住與識類別。非為欲遮去來色等言非識住。雖許去來亦識住攝。而非情數非識住收。現在與識尚為疏遠。況在去來可名識住。自身色等雖在去來與識疏遠。而於現在與續有識極相親近。由種類同亦名識住。如現在世異心無心兩位自身色行二蘊。去來色等理亦應然。具二助能相不失故。由此色等自相續中三世所攝。皆名識住。七四識住皆唯有漏。為十攝四。四攝七耶。非遍相攝。可為四句。有七非四。乃至廣說。第一句者。謂七中識。第二句者。謂諸惡處。第四靜慮及有頂中除識余蘊。第三句者。七中四蘊。第四句者。謂除前相七中有識。四中無者。由此二門建立異故。若法與識互為因果。識樂隨轉立七識住。若法與識可俱時生能為助伴。立四識住。由所化生稟性差別。故說

七四識住不同。或樂別緣。或樂總了。或樂遍了諸法自相。或於自相不樂遍知。或耽著愛或耽著見。或有自相煩惱力強。或有共相煩惱力強。或樂境界。或樂生死。如是等類性別無邊。已說識住。於前所說諸界趣中。應知其生略有四種。其四者何。頌曰。

于中有四生　　有情謂卵等　人傍生具四　　地獄及諸天　中有唯化生　　鬼通胎化二

論曰。前所說界通情非情。趣唯有情。然非遍攝。生唯遍攝故說有情。無非有情名眾生故。然有情類卵生胎生濕生化生。是名為四。生謂生類。諸有情中雖余類雜而生類等。言生類者。是眾生義。若爾界趣應亦名生。不爾。界通情非情故。趣雖有情而非遍故。此唯情遍獨立生名。所承諸師咸作是釋。緣業合起故說為生。謂諸有情有卵胎濕三緣和合別別而生。有無別緣唯業力合。五蘊四蘊如應頓生。彼業力強不待緣故。今釋一切皆業合生。佛說有情業所生故。有業生果待卵等緣方有差別。有業生果不待外緣自有差別。若說一切皆業合生。如何說為卵胎生等。不可卵等從業合生名卵等生。彼非情故。不說一切唯業合生。不說卵等體生由業。但說一切皆業合生。業合生時有緣卵等。從緣摽別名卵等生。若說業生名應非別。言卵生者。謂諸有情生從卵㲉。如鵝雁等。言胎生

【現代漢語翻譯】現代漢語譯本七十四、不同的識住：有的喜歡辨別外緣，有的喜歡總括瞭解，有的喜歡普遍瞭解諸法的自性，有的對於自性不喜歡普遍瞭解。有的耽著于愛，有的耽著于見。有的自性煩惱力量強大，有的共相煩惱力量強大。有的喜歡境界，有的喜歡生死。像這些種類，差別無邊無際。以上已經說了識住。在前邊所說的諸界趣中，應當知道眾生的出生略有四種。是哪四種呢？頌文說：『于中有四生，有情謂卵等，人傍生具四，地獄及諸天，中有唯化生，鬼通胎化二。』論述：前面所說的界，通於有情和非有情。趣，只屬於有情，但是並非全部包括。而生，則是全部包括有情，所以說有情。因為沒有非有情而名為眾生的。然而有情種類有卵生、胎生、濕生、化生，這稱為四種。生，是指生類。在各種有情中，雖然其餘種類混雜，但是生類是相同的。所說的生類，就是眾生的意思。如果這樣，界和趣也應該稱為生嗎？不是的。因為界通於有情和非有情，趣雖然是有情，但是並非全部包括。只有生是全部包括有情，所以獨立稱為生。各家老師都這樣解釋。因為因緣和業力聚合而產生，所以稱為生。意思是說，各種有情，有卵生、胎生、濕生三種因緣和合，各自不同地產生。有的沒有其他的因緣，只有業力聚合，五蘊或四蘊就立即產生，因為那種業力強大，不需要等待因緣。現在解釋為一切都是業力聚合而產生，佛說有情是業所生的緣故。有的業所生的果報，需要等待卵等因緣才會有差別。有的業所生的果報，不需要等待外在的因緣，自然就有差別。如果說一切都是業力聚合而產生，那麼怎麼說是卵生、胎生等呢？不能說卵等是從業力聚合而產生，所以稱為卵等生，因為它們不是有情。不是說一切都是唯有業力聚合而產生，也不是說卵等的本體是由業力所生。只是說一切都是業力聚合而產生，業力聚合產生的時候，有因緣是卵等，從因緣上標明差別，稱為卵等生。如果只說是業力所生，名稱就應該沒有差別。所說的卵生，是指各種有情從卵殼中出生，如鵝、雁等。所說的胎生

【English Translation】 English version Seventy-four, Different Abodes of Consciousness: Some delight in distinguishing external conditions, some delight in comprehensive understanding, some delight in universally understanding the self-nature of all dharmas (phenomena), and some do not delight in universally knowing the self-nature. Some are attached to love, and some are attached to views. Some have strong afflictions related to self-nature, and some have strong afflictions related to common characteristics. Some delight in realms, and some delight in birth and death. Such kinds of distinctions are boundless. The abodes of consciousness have been discussed above. Among the realms and destinies mentioned earlier, it should be known that the births of sentient beings are roughly of four kinds. What are the four? The verse says: 'There are four kinds of birth in the intermediate state, sentient beings are said to be egg-born, etc., humans and animals have all four, hells and heavens, the intermediate state is only transformation-born, ghosts communicate through womb-born and transformation-born.' Commentary: The realms mentioned earlier encompass both sentient and non-sentient beings. Destinies only belong to sentient beings, but do not encompass all of them. Birth, however, encompasses all sentient beings, hence the term 'sentient beings' is used. Because there is no non-sentient being called a 'living being'. However, the kinds of sentient beings include egg-born (andaja), womb-born (jarayuaja), moisture-born (samsvedaja), and transformation-born (upapaduka). These are called the four kinds. 'Birth' refers to the types of birth. Among all sentient beings, although other kinds are mixed, the types of birth are the same. The term 'types of birth' means 'living beings'. If so, should realms and destinies also be called 'birth'? No, because realms encompass both sentient and non-sentient beings, and destinies, although sentient, do not encompass all. Only birth encompasses all sentient beings, so it is independently called 'birth'. All the teachers interpret it this way. Because conditions and karmic forces combine to arise, it is called 'birth'. It means that various sentient beings, with the three conditions of egg-born, womb-born, and moisture-born, arise separately. Some have no other conditions, only the combination of karmic forces, and the five aggregates (skandhas) or four aggregates arise immediately, because that karmic force is strong and does not need to wait for conditions. Now it is explained that everything arises from the combination of karma, because the Buddha said that sentient beings are born of karma. Some fruits of karmic birth need to wait for conditions such as eggs to have differences. Some fruits of karmic birth do not need to wait for external conditions and have differences naturally. If it is said that everything arises from the combination of karma, then how can it be said to be egg-born, womb-born, etc.? It cannot be said that eggs, etc., arise from the combination of karma, so they are called egg-born, etc., because they are not sentient beings. It is not said that everything arises only from the combination of karma, nor is it said that the substance of eggs, etc., is born from karma. It is only said that everything arises from the combination of karma. When the combination of karma arises, there are conditions such as eggs. From the conditions, differences are marked, and they are called egg-born, etc. If it is only said to be born of karma, the names should not be different. The so-called egg-born refers to various sentient beings born from eggshells, such as geese, swans, etc. The so-called womb-born

者。謂諸有情生從胎藏。如象馬等。言濕生者。謂諸有情從皮肉骨牛糞油滓水等和合暖潤氣生。如蟲飛蛾蚊蚰蜒等。言化生者。謂諸有情不待三緣無而欻有。具根無缺支分頓生。如那落迦天中有等。化生體兼五蘊四蘊。餘三但用五蘊為體。有說。皆通異熟長養。有說。一切體唯異熟隨於何趣各具幾生。且人傍生。各具四種。人卵生者。謂如世羅。鄔波世羅生從鵠卵。鹿母所生三十二子。給孤獨女二十五子。般遮羅王五百子等。人胎生者。如今世人。人濕生者。如曼馱多遮盧鄔波遮盧鴿鬘庵羅衛等。人化生者。唯劫初人。此四生人皆可得聖。得聖無受卵濕二生。以聖皆欣殊勝智見。卵濕生類性多愚癡。或諸卵生生皆再度。故飛禽等世號再生。聖怖多生故無受義。濕生多分眾聚同生。聖怖雜居故亦不受。傍生三種現所共知。化生如龍妙翅鳥等。一切地獄諸天中有。皆唯化生。有說。餓鬼唯化生攝。有說。餓鬼亦有胎生如餓鬼女白目連曰。

我夜生五子　　隨生皆自食　晝生五亦然　　雖盡而無飽

於四生內何者最多。有說。濕生。現見多故設有肉等聚廣無邊。下越三輪上過五凈。容遍其量頓變為蟲。是故濕生多餘三種。有餘師說。化生最多。謂二趣全三趣少分及諸中有。皆化生故。一切生中何生最勝。應言最

【現代漢語翻譯】現代漢語譯本『者』，指的是眾生從胎藏中出生，比如大象、馬等。『濕生』，指的是眾生從皮、肉、骨、牛糞、油滓、水等混合物在溫暖潮濕的環境中產生，比如蟲、飛蛾、蚊子、蚰蜒等。『化生』，指的是眾生不依賴於三種因緣（父母、精卵），突然出現，具有完整的根和肢體，瞬間產生，比如地獄眾生、天界眾生、中陰身等。化生之身兼具五蘊或四蘊，其餘三種（卵生、胎生、濕生）都以五蘊為體。有人說，四生都通於異熟和長養（兩種果報）。有人說，一切身體都唯是異熟果。隨於哪一道，各具幾種生？且說人道和傍生道，各具四種。人道的卵生，比如世羅（Śela，人名）、鄔波世羅（Upaśela，人名）從鵠卵中出生，鹿母（一個女人的名字）所生的三十二個兒子，給孤獨女（Anāthapiṇḍikā，人名）的二十五個兒子，般遮羅王（Pañcāla，國王名）的五百個兒子等。人道的胎生，就像現在世上的人。人道的濕生，比如曼馱多（Mandhātā，國王名）、遮盧（Cāru，人名）、鄔波遮盧（Upacāru，人名）、鴿鬘（Kapota-mālā，人名）、庵羅衛（Āmra-vatī，人名）等。人道的化生，只有劫初的人。這四種生的人都可以證得聖果。證得聖果的人不會是卵生或濕生，因為聖者都欣求殊勝的智慧和見解，而卵生和濕生的眾生大多愚癡。或者說，卵生之身一生要經歷兩次生命，所以飛禽等在世間被稱為『再生』。聖者害怕多次的生命，所以不會接受卵生。濕生大多是群體共同產生，聖者害怕雜居，所以也不會接受濕生。傍生道的三種（卵生、胎生、濕生）是現在所共知的，化生比如龍、妙翅鳥（Garuda，金翅鳥）等。一切地獄眾生、天界眾生、中陰身，都唯是化生。有人說，餓鬼道也屬於化生。也有人說，餓鬼道也有胎生，比如餓鬼女對目連（Maudgalyāyana，佛陀弟子）說：『我夜裡生五個孩子，生下來就被自己吃掉；白天生五個也是這樣，雖然吃光了卻永遠吃不飽。』在四生之中，哪一種最多？有人說是濕生，因為現在看見的最多。假設有肉等聚集，廣闊無邊，下越過三輪（水輪、金輪、風輪），上超過五凈居天，能夠遍滿其量，瞬間變為蟲子。所以濕生比其餘三種多。有其他老師說，化生最多，因為二趣（地獄、天界）全部、三趣（人、傍生、中陰）少部分，以及所有的中陰身，都是化生。一切生之中，哪一種最殊勝？應該說最……

【English Translation】 English version 『Born from a womb』 refers to sentient beings born from a womb, such as elephants and horses. 『Born from moisture』 refers to sentient beings born from a combination of skin, flesh, bones, cow dung, oil residue, water, etc., in a warm and humid environment, such as insects, moths, mosquitoes, centipedes, etc. 『Born by transformation』 refers to sentient beings that appear suddenly without relying on the three conditions (parents, sperm and egg), possessing complete roots and limbs, and are born instantly, such as beings in Naraka (hell), Deva (heaven), and the intermediate state (antarābhava). A being born by transformation possesses either the five aggregates (skandhas) or four aggregates, while the other three (born from eggs, born from wombs, born from moisture) only use the five aggregates as their substance. Some say that all four types of birth are related to both Vipāka (result of karma) and nourishment. Others say that all bodies are only the result of Vipāka. In which realm does each type of birth occur? Let's talk about humans and animals, each of which has four types. Humans born from eggs, such as Śela (a name) and Upaśela (a name) born from swan eggs, the thirty-two sons born by the mother of deer (a woman's name), the twenty-five sons of Anāthapiṇḍikā (a name), and the five hundred sons of King Pañcāla (a king's name), etc. Humans born from wombs, like people in the present world. Humans born from moisture, such as Mandhātā (a king's name), Cāru (a name), Upacāru (a name), Kapota-mālā (a name), and Āmra-vatī (a name), etc. Humans born by transformation only existed at the beginning of the kalpa (aeon). These four types of humans can all attain sainthood. Those who attain sainthood are not born from eggs or moisture, because saints seek superior wisdom and insight, while beings born from eggs and moisture are mostly foolish. Or, beings born from eggs experience two lives in one lifetime, so birds are called 『reborn』 in the world. Saints fear multiple lives, so they do not accept being born from eggs. Beings born from moisture mostly arise in groups, and saints fear living in mixed company, so they also do not accept being born from moisture. The three types of animals (born from eggs, born from wombs, born from moisture) are commonly known, while those born by transformation include dragons, Garuda (a mythical bird), etc. All beings in hell, heaven, and the intermediate state are only born by transformation. Some say that hungry ghosts (pretas) are also included in those born by transformation. Others say that hungry ghosts are also born from wombs, as a female hungry ghost said to Maudgalyāyana (a disciple of the Buddha): 『I give birth to five children at night, and each one is eaten by myself as soon as it is born; I give birth to five during the day as well, and although I eat them all, I am never full.』 Among the four types of birth, which is the most numerous? Some say it is birth from moisture, because it is the most commonly seen. Suppose there is a gathering of flesh, etc., that is vast and boundless, extending below the three wheels (water wheel, gold wheel, wind wheel) and above the five Pure Abodes, capable of filling its measure, and instantly transforms into insects. Therefore, birth from moisture is more numerous than the other three. Other teachers say that birth by transformation is the most numerous, because all of the two realms (hell and heaven), a small part of the three realms (human, animal, and intermediate state), and all intermediate beings are born by transformation. Among all types of birth, which is the most superior? It should be said that the most...

勝唯是化生。支分諸根圓具猛利。身形微妙故勝餘生。若爾何緣後身菩薩得生自在。不受化生見受胎生。有大利故。謂引親屬入正法故。令所化生練磨心故。令余族類生尊敬故。息諸外道謗為幻故。留遺身界饒益他故。又與化生時不同故。問答抉擇如順正理。

說一切有部顯宗論卷第十二大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第十三

尊者眾賢造

三藏法師玄奘奉　詔譯辯緣起品第四之二

前說地獄諸天中有唯是化生。何謂中有。此何緣故非即名生。頌曰。

死生二有中　　五蘊名中有　未至應至處　　故中有非生

論曰。死後生前有自體起。具足五蘊為至生處。在二有中故名中有。如何此有體有起歿而不名生。又此有身為從業得。為自體有。從業得者。此應名生。業為生因。契經說故。自體有者。此應無因。則同無因外道論失。是故中有應即名生。生謂當來所應至處。依所至義建立生名。此中有身體雖起歿而未至彼。故不名生。體謂此中異熟五蘊。此但名起不說為生。死生有中暫時起故。或復生者是所趣義。中有能趣所以非生。所趣者何。謂業所引異熟五蘊。究竟分明以業為生因。契經說故。此應名生者。其理不然。不

{ "translations": [ "現代漢語譯本", "勝唯是化生（殊勝之處僅僅是化生）。支分諸根圓具猛利（肢體、器官、諸根都圓滿具備且強健有力）。身形微妙故勝餘生（因為身形微妙，所以勝過其他型別的生命）。若爾何緣後身菩薩得生自在（如果這樣，為什麼來世的菩薩能夠自由選擇出生方式），不受化生見受胎生（不選擇化生，而是示現受胎出生）？有大利故（因為這樣做有很大的利益）。謂引親屬入正法故（即爲了引導親屬進入正法），令所化生練磨心故（爲了讓所教化眾生磨練心性），令余族類生尊敬故（爲了讓其他族類產生尊敬），息諸外道謗為幻故（爲了平息外道誹謗說是幻化的），留遺身界饒益他故（爲了留下遺體舍利利益他人）。又與化生時不同故（而且與化生時的情況不同）。問答抉擇如順正理（這些問答抉擇都符合正理）。", "", "《說一切有部顯宗論》卷第十二", "大正藏第 29 冊 No. 1563 《阿毗達磨藏顯宗論》", "", "", "《阿毗達磨藏顯宗論》卷第十三", "", "尊者眾賢造", "", "三藏法師玄奘奉詔譯辯緣起品第四之二", "", "前說地獄諸天中有唯是化生（前面說過地獄、諸天和中有都是化生）。何謂中有（什麼是中有）？此何緣故非即名生（為什麼這不直接稱為『生』）？頌曰：", "", "死生二有中五蘊名中有", "未至應至處故中有非生", "", "論曰（論中說）：死後生前有自體起（死亡之後、出生之前，有一種自體生起的狀態），具足五蘊為至生處（具備五蘊，爲了到達將要出生的處所），在二有中故名中有（存在於死亡和出生兩種狀態之間，所以稱為『中有』）。如何此有體有起歿而不名生（為什麼這種狀態有生起和消亡，卻不稱為『生』）？又此有身為從業得（而且這中有的身體是從業力所得），為自體有（還是自體就有的）？從業得者（如果是從業力所得），此應名生（這應該稱為『生』），業為生因（因為業是出生的原因），契經說故（經典是這麼說的）。自體有者（如果是自體就有的），此應無因（這應該沒有原因），則同無因外道論失（那就和無因論的外道一樣犯了錯誤）。是故中有應即名生（所以中有應該直接稱為『生』）。生謂當來所應至處（『生』是指將來應該到達的地方），依所至義建立生名（根據所到達的意義建立『生』這個名稱）。此中有身體雖起歿而未至彼（這中有的身體雖然有生起和消亡，但還沒有到達那個地方），故不名生（所以不稱為『生』）。體謂此中異熟五蘊（『體』是指這其中的異熟五蘊）。此但名起不說為生（這隻能稱為『生起』，不能說是『出生』），死生有中暫時起故（因為只是在死亡和出生之間暫時生起）。或復生者是所趣義（或者，『生』是指所趨向的意義），中有能趣所以非生（中有能夠趨向，所以不是『生』）。所趣者何（所趨向的是什麼）？謂業所引異熟五蘊（是指業力所牽引的異熟五蘊）。究竟分明以業為生因（最終明確地以業作為出生的原因），契經說故（經典是這麼說的）。此應名生者（如果說這應該稱為『生』），其理不然（這個道理是不成立的）。" ], "english_translations": [ "English version", 'The superiority lies solely in being spontaneously born (化生). Limbs, organs, and faculties are complete, vigorous, and sharp. The subtle form makes it superior to other births. If so, why do Bodhisattvas in their subsequent lives attain freedom in birth, not choosing spontaneous birth but appearing to take womb birth? It is for great benefit: to lead relatives into the true Dharma, to allow those to be transformed to refine their minds, to cause other clans to generate respect, to quell the slander of external paths that it is illusory, and to leave behind bodily relics to benefit others. Moreover, it is different from the time of spontaneous birth. The questions and answers are resolved according to right reason.', "", "Treatise on the Manifestation of the Doctrine of the Sarvastivada School, Volume 12", "Taisho Tripitaka, Volume 29, No. 1563, Abhidharmakosabhasyam", "", "", "Treatise on the Manifestation of the Doctrine of the Sarvastivada School, Volume 13", "", "Composed by Venerable Samghabhadra", "", "Translated under Imperial Order by Tripitaka Master Xuanzang, Chapter 4, Part 2: Explanation of Dependent Origination", "", "It was previously stated that beings in hells, heavens, and the intermediate state (中有) are only spontaneously born (化生). What is the intermediate state? Why is it not simply called 'birth'? The verse says:", "", "In between death and birth,", "The five aggregates are called the intermediate state.", "Not yet reaching the place to be reached,", "Therefore, the intermediate state is not birth.", "", "The treatise says: After death and before birth, there is a self-arising entity, complete with the five aggregates, to reach the place of birth. Being in between the two existences, it is called the intermediate state. How can this entity have arising and ceasing but not be called 'birth'? Moreover, is this body of the intermediate state obtained from karma or is it self-existent? If obtained from karma, it should be called 'birth', as karma is the cause of birth, as the sutras say. If self-existent, it should be without cause, which would be the same error as the doctrine of causelessness of external paths. Therefore, the intermediate state should simply be called 'birth'. 'Birth' refers to the place to be reached in the future, and the name 'birth' is established according to the meaning of what is reached. Although this body of the intermediate state has arising and ceasing, it has not yet reached that place, so it is not called 'birth'. 'Entity' refers to the resultant five aggregates in this state. This is only called 'arising' and not 'birth', because it arises temporarily in between death and birth. Or, 'birth' refers to the meaning of what is approached. The intermediate state can approach, so it is not 'birth'. What is approached? It refers to the resultant five aggregates led by karma. Ultimately and clearly, karma is the cause of birth, as the sutras say. If it is said that this should be called 'birth', that reasoning is not valid." ] }

說業為因皆名為生。故契經說。有補特伽羅。已斷生結起結未斷。廣說四句。由是準知。有順中有非生有業。此業所得不說為生。故與彼經無相違失。此既與生同一業引。如何中有名起非生豈不前說所至所趣乃說為生。中有不爾。又一業果多故無失。如一念業有多念果。一無色業色無色果。如是一業所引之果。有生有起理何相違。破餘部執說有中有。理教相違。如順正理應理者說。定有中有由理教故。理教者何。頌曰。

如谷等相續　　處無間續生　我宗許像生　　其中亦無間　不成故非譬　　是一類所許　彼所說非理　　能生余像故　有相相應故　　非恒可得故　能障余色故　　無分別境故　一處無二並　　由謂如是得　非光二像生　　不等故非譬　從一生多故　　非相續二生　聖說健達縛　　及五七經故

論曰。且由理故中有非無。中有若無。應定非有從余處歿余處續生。未見世間相續轉法。處雖有間而可續生。既許有情從余處歿生於余處。則定應許中間連續中有非無。譬如世間谷等相續。現見谷等余處續生。必于中間處無間斷。故有情類相續亦然。剎那續生處必無間。是故中有實有義成。豈不世間亦見有色處雖間斷而得續生。如鏡等中從質生像。死生二有理亦應然。我許質依中間

【現代漢語翻譯】現代漢語譯本：『說業為因皆名為生』。因此，《契經》中說：『有補特伽羅（pudgala，人），已斷生結，起結未斷』，並廣說了四種情況。由此可以推知，存在順於中有的非生有業，但這種業所得到的結果不能稱為『生』，因此與《契經》的說法沒有衝突。既然這種業與『生』是同一種業所引發的，那麼中有名起，為什麼不是『生』呢？難道前面不是說過『所至所趣』才稱為『生』嗎？但中有不是這樣。而且，一個業可以產生多個果報，所以沒有過失。比如一個念頭的業可以產生多個念頭的果報，一個無色界的業可以產生色界和無色界的果報。同樣，一個業所引發的果報，既有『生』又有『起』，在道理上有什麼衝突呢？爲了駁斥其他部派認為沒有中有的觀點，我們說有中有，這是符合道理和教義的。正如順於正理、符合道理的人所說，一定有中有，因為有道理和教義作為依據。道理和教義是什麼呢？頌文說：『如谷等相續，處無間續生，我宗許像生，其中亦無間，不成故非譬，是一類所許，彼所說非理，能生余像故，有相相應故，非恒可得故，能障余色故，無分別境故，一處無二並，由謂如是得，非光二像生，不等故非譬，從一生多故，非相續二生，聖說健達縛（gandharva，尋香），及五七經故。』論述：首先，從道理上來說，中有不是沒有的。如果中有不存在，就應該確定是從一個地方死亡后，立即在另一個地方投生。但我們沒有見過世間上相續轉變的法則，即使處所有間隔也能相續投生。既然承認有情從一個地方死亡后，投生到另一個地方，那麼就應該承認中間有連續的中有存在。比如世間的穀物等相續，我們看到穀物等在其他地方相續生長，一定在中間沒有間斷。所以有情相續也是這樣，剎那相續投生的地方一定沒有間斷。因此，中有真實存在是有道理的。難道世間沒有看到過顏色雖然間斷，但仍然可以相續產生嗎？比如鏡子等中從物體產生影像，死亡和出生兩種存在也應該是這樣。我們承認物體依靠中間。

【English Translation】 English version: 'Saying that karma is the cause is all called birth.' Therefore, the 契經 (Qijing, Sutra) says: 'There are 補特伽羅 (pudgala, person) who have severed the bonds of birth, but have not severed the bonds of arising,' and elaborates on four situations. From this, it can be inferred that there is karma that accords with the 中有 (zhongyou, intermediate existence) but is not the karma of birth. The result obtained from this karma cannot be called 'birth,' so there is no contradiction with the 契經 (Qijing, Sutra). Since this karma and 'birth' are caused by the same karma, why is it that the arising of the 中有 (zhongyou, intermediate existence) is not 'birth'? Didn't we say earlier that 'what is reached and what is approached' is called 'birth'? But the 中有 (zhongyou, intermediate existence) is not like that. Moreover, one karma can produce multiple results, so there is no fault. For example, the karma of one thought can produce the results of multiple thoughts, and the karma of one formless realm can produce the results of the form realm and the formless realm. Similarly, what conflict is there in the fact that the result caused by one karma has both 'birth' and 'arising'? In order to refute the view of other schools that there is no 中有 (zhongyou, intermediate existence), we say that there is 中有 (zhongyou, intermediate existence), which is in accordance with reason and doctrine. Just as those who accord with right reason and are in accordance with reason say, there must be 中有 (zhongyou, intermediate existence) because there is reason and doctrine as the basis. What are reason and doctrine? The verse says: 'Like the continuity of grains, continuous birth without interruption, our school admits the arising of images, in which there is also no interruption, it is not a valid analogy, it is admitted by one category, what they say is unreasonable, because it can produce other images, because it corresponds to the appearance, because it is not always obtainable, because it can obstruct other colors, because there is no distinguishing realm, two cannot exist in one place, because it is obtained as such, not the arising of two images of light, it is not a valid analogy because they are not equal, because one produces many, not the continuous two births, the sage said 健達縛 (gandharva, gandharva), and the five or seven sutras.' Treatise: First of all, from the point of view of reason, 中有 (zhongyou, intermediate existence) is not non-existent. If 中有 (zhongyou, intermediate existence) does not exist, it should be certain that one dies in one place and is immediately reborn in another place. But we have not seen the law of continuous transformation in the world, even if there is an interval in the place, it can be continuously reborn. Since it is admitted that sentient beings die in one place and are reborn in another place, then it should be admitted that there is a continuous 中有 (zhongyou, intermediate existence) in the middle. For example, the continuity of grains in the world, we see that grains continue to grow in other places, and there must be no interruption in the middle. Therefore, the continuity of sentient beings is also like this, and there must be no interruption in the place where they are continuously reborn in an instant. Therefore, it is reasonable that 中有 (zhongyou, intermediate existence) really exists. Haven't we seen in the world that although the color is interrupted, it can still be produced continuously? For example, the image is produced from the object in the mirror, and the two existences of death and birth should also be like this. We admit that the object relies on the middle.

有物連續無斷諸像方生。故於其中亦無間斷。謂月面等大種。恒時法爾能生。清妙大種無間遍至。現對所依在所皆生似本像色依若清徹像顯易知。依若粗穢像隱難了。雖二中間亦有像色。由清妙故在依方顯。如日光等。雖復遍生在壁等依方現可見。如何知像連質而生。中間有隔像不生故。謂若月等中無連續。於水等中能生像者。中間有隔像亦應生。如彼所宗執無中有。余處蘊滅余處蘊生。又像形容屈申俯仰。及往來等隨本質故。由斯證像連質而生。不可引為遮中有喻。然經主等一類諸師。許像不成故非譬者。彼說非理。像非不成。對別現生如是像故。猶如此像本質所依。謂鏡等中鏡等現質為依緣故。有隨所依本質像起分明可得。像所緣質實有極成。此像為緣于別鏡。等亦有隨質所依像起分明可得。故知前像緣起像故實有義成。由是應知諸像實有。此若無者余像何緣。若言前像所緣本質為此緣者。理亦不然。前質不對后所依故。後像不隨前質起故。謂后所依唯對前像不對前質。如何可說前質為緣現於後像。曾未見有背鏡等質于鏡等中為緣現像。由斯後像不隨前質。但隨前像其理極成。復如何知像體實有。由像不越實有相故。謂若不越眼等識境。皆是實有後當成立。像既可見故知實有。又像有時而可得故。此若無者。應一

【現代漢語翻譯】現代漢語譯本有事物連續不斷地產生各種影像，因此在這些影像的產生過程中也沒有間斷。例如月亮等巨大物體，它們總是按照自然規律產生影像。清晰微妙的『大種』（Mahābhūta，四大元素）無間斷地普遍存在，並且在所依賴的物體上產生影像，這些影像看起來就像是原本物體的顏色。如果所依賴的物體清澈，影像就容易顯現；如果所依賴的物體粗糙污濁，影像就難以辨認。即使在兩者之間，也會有影像存在，但因為影像清晰微妙，所以在所依賴的物體上才能顯現，就像陽光一樣。陽光雖然普遍照射，但在墻壁等物體上才能顯現出來。如何知道影像與物體本身是連續產生的呢？因為中間有阻隔，影像就不會產生。也就是說，如果月亮等物體中間沒有連續性，那麼它們在水中等物體中產生影像時，中間有阻隔，影像也應該能夠產生。這就像某些宗派所主張的『中有』（Antarābhava，中陰身）不存在一樣，一個地方的『蘊』（Skandha，五蘊）滅亡，另一個地方的『蘊』（Skandha，五蘊）產生。而且，影像的形狀，如彎曲、伸展、俯視、仰視以及往來等，都隨著物體本身的形狀而變化。因此，可以證明影像與物體本身是連續產生的，不能以此作為否定『中有』（Antarābhava，中陰身）的譬喻。然而，經主等一些論師認為影像並不真實存在，所以不能作為譬喻。他們的說法是不合理的，影像並非不存在，因為針對不同的物體，影像確實會產生。就像影像所依賴的物體本質一樣，例如鏡子等，鏡子等物體顯現出其本質作為所依賴的因緣，因此，隨著所依賴的物體本質，影像就會產生，並且清晰可見。影像所緣的物體本質是真實存在的，這是已經確立的。以這個影像為因緣，在別的鏡子等物體中，也會隨著物體本質而產生影像，並且清晰可見。所以，可以知道前一個影像作為后一個影像產生的因緣，因此，影像的真實存在是有道理的。由此應該知道，各種影像都是真實存在的。如果影像不存在，那麼其他的影像又以什麼為因緣產生呢？如果說前一個影像所緣的物體本質是后一個影像產生的因緣，那麼這個道理也是不成立的，因為前一個物體本質並沒有直接面對后一個所依賴的物體，后一個影像也不是隨著前一個物體本質而產生的。也就是說，后一個所依賴的物體只是面對前一個影像，而不是面對前一個物體本質。怎麼能說前一個物體本質是后一個影像顯現的因緣呢？從來沒有見過鏡子等物體背對著鏡子等物體，卻在鏡子等物體中顯現影像。因此，后一個影像不是隨著前一個物體本質而產生的，而是隨著前一個影像而產生的，這個道理是完全成立的。又如何知道影像的本體是真實存在的呢？因為影像沒有超出真實存在的相狀。也就是說，凡是不超出眼等識所認識的境界，都是真實存在的，這一點以後會加以論證。影像既然是可見的，所以知道它是真實存在的。而且，影像有時可以得到，如果影像不存在，那麼應該應

【English Translation】 English version There are things that continuously and without interruption give rise to various images. Therefore, within these images, there is also no interruption. For example, the great elements such as the moon are constantly and naturally able to generate images. The clear and subtle 'Mahābhūta' (great elements) pervade without interruption and generate images on the objects they depend on, and these images appear like the original object's color. If the object it depends on is clear, the image is easily visible; if the object it depends on is coarse and impure, the image is difficult to discern. Even in between the two, there are images, but because the images are clear and subtle, they can only be seen on the objects they depend on, just like sunlight. Although sunlight shines universally, it can only be seen on objects such as walls. How do we know that the image is generated continuously with the object itself? Because if there is an obstruction in between, the image will not be generated. That is to say, if there is no continuity in objects such as the moon, then when they generate images in objects such as water, even if there is an obstruction in between, the image should still be generated. This is like how some schools assert that the 'Antarābhava' (intermediate state) does not exist, and that the 'Skandha' (aggregates) cease in one place and arise in another. Moreover, the shape of the image, such as bending, stretching, looking down, looking up, and moving back and forth, all change according to the shape of the object itself. Therefore, it can be proven that the image is generated continuously with the object itself, and this cannot be used as a metaphor to deny the 'Antarābhava' (intermediate state). However, some teachers, such as the Sutra Master, believe that images do not truly exist, so they cannot be used as a metaphor. Their statement is unreasonable, as images do exist, because images do arise in response to different objects. Just like the essence of the object that the image depends on, such as mirrors, the mirror manifests its essence as the condition it depends on. Therefore, according to the essence of the object it depends on, the image arises and is clearly visible. The essence of the object that the image is based on is real, and this has been established. Taking this image as a condition, in other objects such as mirrors, images will also arise according to the essence of the object, and they will be clearly visible. Therefore, it can be known that the previous image serves as the condition for the generation of the subsequent image, and thus, the real existence of images is justified. From this, it should be known that all images are real. If images did not exist, then what would be the condition for the generation of other images? If it is said that the essence of the object that the previous image is based on is the condition for the generation of the subsequent image, then this reasoning is also not valid, because the previous object essence does not directly face the subsequent object it depends on, and the subsequent image does not arise according to the previous object essence. That is to say, the subsequent object it depends on only faces the previous image, not the previous object essence. How can it be said that the previous object essence is the condition for the manifestation of the subsequent image? It has never been seen that objects such as mirrors facing away from other mirrors can manifest images in those mirrors. Therefore, the subsequent image does not arise according to the previous object essence, but according to the previous image, and this reasoning is completely valid. Furthermore, how do we know that the substance of the image is real? Because the image does not go beyond the characteristics of real existence. That is to say, whatever does not go beyond the realm perceived by the eye consciousness, etc., is real, and this will be proven later. Since the image is visible, we know that it is real. Moreover, the image can sometimes be obtained, if the image does not exist, then it should should

切時定不可得。或常可得。若謂有時可不可得。由所待緣合不合者。是則應知余有為法。于緣合位實有義成。又像能遮余色生故。謂像能礙余像色生。于自所居障餘生故。又無分別識所緣故。謂五識身所緣境界實有極成。然像既通眼識所得。故知實有。若法隨具如前相者。當知彼法實有極成。此像既然。故知實有。然經主等立像無因。謂一處所無二並故。彼謂一處鏡色及像並見現前。二色不應同處並有。依異大故。又挾水上兩岸色形。同處一時俱現二像。居兩岸者互見分明。曾無一處並見二色。不應謂此二色俱生。又影與光未嘗同處。然曾見鏡懸置影中。光像顯然現於鏡面。不應於此謂二並生。或言一處無二並者。鏡面月像謂之為二。近遠別見如觀井水。若有並生如何別見。故知諸像于理實無。今觀彼因不能遣像。由謂如是而可得故。且彼所說一處映象並見現前。二色不應同處並有。依異大故。此非定因。同處壁光俱可取故。雖壁光色異大為依。而於一時同處可取。不可亦撥在壁光無。由此例知映象俱有。故彼所說非遣像因。若謂光依日輪大種故無過者。理亦不然。暖觸如光近可取故。又日光色應無依因。許離所依能依轉故。如是映象二色所依。大種雖殊而可同處。故彼所說依異大故。因證一處不同成不定失。又映象

【現代漢語翻譯】現代漢語譯本切時定不可得（絕對不存在）。或者總是可以得到。如果說有時可以得到，有時不可以得到，取決於所依賴的因緣是否聚合，那麼就應該知道，其餘的有為法（saṃskṛta-dharma，指由因緣和合而生的事物），在因緣聚合時，其實是有意義的成立的。此外，影像能夠遮蔽其他顏色的產生，所以說影像能夠妨礙其他影像的顏色產生，因為它佔據了某個位置，阻礙了其他影像的產生。而且，影像也是無分別識（nirvikalpa-jñāna，指不帶任何概念和判斷的直接認知）所緣的對象，也就是說，五識身（pañca vijñāna kāya，指眼識、耳識、鼻識、舌識、身識）所緣的境界是真實存在的，這是極其確定的。然而，影像既然可以通過眼識感知，所以可知它是真實存在的。如果一個法（dharma，指事物或現象）完全具備前面所說的特徵，就應當知道這個法是真實存在的，是極其確定的。這個影像既然如此，所以可知它是真實存在的。然而，經主（Sūtra Master，指佛經的作者或註釋者）等人認為影像沒有原因，因為一個地方不能同時存在兩個東西。他們認為，在一個地方，鏡子的顏色和影像同時顯現，兩種顏色不應該在同一個地方同時存在，因為它們所依賴的物質不同。此外，在夾著水面的兩岸，兩岸的顏色和形狀，在同一個地方、同一時間，同時顯現出兩個影像。居住在兩岸的人，互相看到對方非常清楚，從來沒有在一個地方同時看到兩種顏色。不應該說這兩種顏色同時產生。還有，影子和光線從來沒有在同一個地方。然而，曾經看到鏡子懸掛在陰影中，光線和影像清晰地顯現在鏡面上。不應該在這種情況下說兩者同時產生。或者說一個地方不能同時存在兩個東西，鏡面中的月亮影像可以被認為是兩個東西。遠近不同，就像觀察井水一樣。如果有同時產生的，怎麼能區分開來呢？所以可知，各種影像在道理上是真實不存在的。現在觀察他們的理由，並不能否定影像，因為像他們所說的那樣是可以得到的。而且，他們所說的一個地方，鏡子的顏色和影像同時顯現，兩種顏色不應該在同一個地方同時存在，因為它們所依賴的物質不同。這個不是確定的原因，因為在同一個地方，墻壁的光線也可以被感知。雖然墻壁的光線顏色所依賴的物質不同，但是在同一時間、同一地點可以被感知。不能因此就否定墻壁的光線不存在。由此類推可知，鏡子和影像都是存在的。所以他們所說的不是否定影像的原因。如果說光線依賴於太陽的光輪大種（mahābhūta，指構成物質世界的基本元素），所以沒有過失，這個理由也是不成立的，因為溫暖的觸感就像光線一樣，在近處可以被感知。而且，太陽的光線顏色應該沒有所依賴的原因，因為它允許離開所依賴的物質而獨立存在。就像鏡子和影像這兩種顏色所依賴的物質雖然不同，但是可以在同一個地方。所以他們所說的依賴於不同的物質，這個原因證明一個地方不能同時存在兩種東西，是不確定的錯誤。還有鏡子和影像。

【English Translation】 English version At no time is it definitely obtainable (absolutely non-existent). Or it is always obtainable. If it is said that sometimes it is obtainable and sometimes it is not, depending on whether the conditions it relies on are assembled or not, then it should be known that the remaining conditioned dharmas (saṃskṛta-dharma, referring to things that arise from the combination of causes and conditions), when the conditions are assembled, actually have a meaningful establishment. Furthermore, images can obscure the generation of other colors, so it is said that images can hinder the generation of other image colors because they occupy a certain position and obstruct the generation of other images. Moreover, images are also the objects of non-discriminating consciousness (nirvikalpa-jñāna, referring to direct cognition without any concepts or judgments), that is, the objects of the five aggregates of consciousness (pañca vijñāna kāya, referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness) are real and existent, which is extremely certain. However, since images can be perceived through eye consciousness, it can be known that they are real and existent. If a dharma (dharma, referring to things or phenomena) fully possesses the characteristics mentioned earlier, it should be known that this dharma is real and existent, and it is extremely certain. Since this image is like this, it can be known that it is real and existent. However, Sūtra Masters (referring to the authors or commentators of Buddhist scriptures) and others believe that images have no cause because two things cannot exist in one place at the same time. They believe that in one place, the color of the mirror and the image appear simultaneously, and two colors should not exist in the same place at the same time because they rely on different substances. Furthermore, on the two banks sandwiching the water surface, the colors and shapes of the two banks simultaneously show two images in the same place and at the same time. People living on the two banks can see each other very clearly, and have never seen two colors in the same place at the same time. It should not be said that these two colors are produced simultaneously. Also, shadows and light have never been in the same place. However, it has been seen that a mirror is hung in the shadow, and the light and image are clearly displayed on the mirror surface. It should not be said that the two are produced simultaneously in this case. Or it is said that two things cannot exist in one place at the same time, and the moon image in the mirror can be regarded as two things. The distance is different, just like observing well water. If there are things produced simultaneously, how can they be distinguished? Therefore, it can be known that various images are not really existent in principle. Now, observing their reasons, they cannot deny the images, because it is obtainable as they said. Moreover, they said that in one place, the color of the mirror and the image appear simultaneously, and two colors should not exist in the same place at the same time because they rely on different substances. This is not a definite reason, because the light of the wall can also be perceived in the same place. Although the color of the wall light relies on different substances, it can be perceived at the same time and in the same place. It cannot be denied that the wall light does not exist because of this. By analogy, it can be known that both the mirror and the image exist. Therefore, what they said is not the reason for denying the image. If it is said that light relies on the great element (mahābhūta, referring to the basic elements that constitute the material world) of the sun's halo, so there is no fault, this reason is also not valid, because the warm touch, like light, can be perceived nearby. Moreover, the color of sunlight should have no dependent cause, because it allows independent existence apart from the dependent substance. Just like the substances on which the two colors of the mirror and the image depend are different, they can be in the same place. Therefore, what they said relies on different substances, and the reason proves that two things cannot exist in one place at the same time, which is an uncertain error. Also the mirror and the image.

色俱有對故。必不同處。如何乃說一處映象並見現前。若言處異不可得者。如壁光色處雖不同而可同取。謂彼像色極清妙故。不能掩蔽所餘諸色。由鏡與像最極相鄰起增上慢。謂同處取。如雲母等與所隔色若極相鄰便謂同處。又如光壁雖處有殊以極相鄰謂為同處。言於一水兩岸形色現像同時各別見者。此亦非是。證像無因緣合差別如是見故。謂一水上非一像生。清妙處鄰不相掩蔽。見緣合者則能見之。若闕見緣則不能見。若都無像所見是何。應同餘處都無見理。如於一處籌畫為文。向光背光有見不見。豈不同見則無有體。言影與光未常同處。然曾見鏡懸置影中。光像顯然現於鏡者。此亦非理。非所許故。謂懸二鏡置影光中。所現二像非實光影。如色彼觸不可得故。若爾明瞭所見是何。謂隨壁等光影二質。於二鏡面有不相違。光影像起非光影色。如有情像體非有情。故光影像體非光影。雖同處現而不相違。又彼所宗影非實物。既無實體何所相違。非無體中可有違害。故約彼執違義亦無。則所說因俱非所許。又言映象近遠別見。故知諸像理實無者。亦非證因。二像生故。所以者何。空界月像同依鏡等而發生故。謂空界色與彼月輪。次第安布近遠差別。是見依像處差別因。空界是有色處所攝。辯本事品已略成立。故與月輪于

【現代漢語翻譯】現代漢語譯本色（rupa，物質）具有對立性，所以必然不在同一處。為何說在一處能同時見到映象呢？如果說處所不同是不可得的，就像墻壁的光和顏色，處所雖然不同卻可以同時被感知。這是因為映象的顏色極其清妙，不能掩蓋其餘的顏色。由於鏡子和映象極其相鄰，產生了增上慢（adhimāna，我慢），認為它們在同一處被感知。就像雲母等物質和被它隔開的顏色，如果極其相鄰，就認為它們在同一處。又如光和墻壁，雖然處所不同，因為極其相鄰，也認為在同一處。說在同一條河的兩岸，形狀和顏色不同的影像同時分別被看到，這也是不對的。因為影像的產生沒有因緣和合的差別，所以才會這樣看到。也就是說，一條河上並非只產生一個影像。清妙的處所相鄰而不互相掩蓋，如果見（darśana，視覺）的因緣和合，就能看到；如果缺少見的因緣，就不能看到。如果根本沒有影像，所看到的是什麼呢？應該和其餘地方一樣，都沒有看到的道理。就像在一處籌劃文章，向光和背光的地方有能看到和不能看到的區別，難道能同時看到就沒有實體嗎？說影子和光從來不在同一處，然而曾經見過鏡子懸掛在影中，光和影像清晰地顯現在鏡子上，這也是不合理的，因為這不是我們所承認的。懸掛兩面鏡子在影和光中，所顯現的兩個影像並非真實的光影，就像顏色和觸覺不可得一樣。如果這樣，那麼清晰地看到的是什麼呢？是墻壁等的光和影兩種物質，在兩面鏡子上沒有互相違背，光和影像產生，但不是光和影的顏色，就像有情眾生的影像不是有情眾生一樣。所以光和影像的本體不是光和影。雖然在同一處顯現，卻不互相違背。而且他們所宗的光影並非實體。既然沒有實體，又有什麼可以互相違背的呢？沒有實體中不可能有違害。所以就他們的執著來說，違背的意義也是沒有的。那麼所說的因都不是我們所承認的。又說映象因為距離遠近而有不同的顯現，所以知道諸像在理上是虛無的，這也是不能作為證據的，因為產生了兩個影像。為什麼這樣說呢？因為空界（ākāśa-dhātu，空間界）的月亮影像同樣依靠鏡子等而產生。也就是說，空界的顏色和月輪，次第安布，距離遠近不同，這是看到影像所依據的處所不同的原因。空界是有色處所攝，在《辯本事品》中已經簡略地成立了。所以和月輪在

【English Translation】 English version Rūpa (matter) has opposition, so it must not be in the same place. How can it be said that images are seen simultaneously in one place? If it is said that different places are unattainable, like the light and color of a wall, although the places are different, they can be perceived simultaneously. This is because the color of the image is extremely subtle and cannot cover the remaining colors. Because the mirror and the image are extremely close, an increase in pride (adhimāna) arises, thinking that they are perceived in the same place. Like mica and the colors separated by it, if they are extremely close, they are considered to be in the same place. Also, like light and a wall, although the places are different, because they are extremely close, they are considered to be in the same place. Saying that on the two banks of the same river, images of different shapes and colors are seen separately at the same time, this is also incorrect. Because the arising of images does not have the difference of causes and conditions coming together, that is why they are seen in this way. That is to say, more than one image arises on a river. Subtle places are adjacent and do not cover each other. If the causes and conditions of seeing (darśana) come together, then it can be seen; if the causes and conditions of seeing are lacking, then it cannot be seen. If there is no image at all, what is seen? It should be the same as other places, where there is no reason to see. Just like planning an article in one place, there is a difference between seeing and not seeing in places facing the light and facing away from the light. Does seeing at the same time mean there is no substance? Saying that shadows and light are never in the same place, but it has been seen that a mirror is hung in the shadow, and the light and image are clearly reflected in the mirror, this is also unreasonable, because this is not what we acknowledge. Hanging two mirrors in the shadow and light, the two images that appear are not real light and shadows, just like color and touch are unattainable. If so, what is clearly seen? It is the light and shadow of the wall and other substances. On the two mirror surfaces, there is no contradiction. Light and images arise, but they are not the color of light and shadows, just as the image of a sentient being is not a sentient being. Therefore, the essence of light and shadows is not light and shadows. Although they appear in the same place, they do not contradict each other. Moreover, the shadows they uphold are not real objects. Since there is no substance, what can contradict each other? There can be no harm in something without substance. Therefore, in terms of their attachment, the meaning of contradiction is also absent. Then the causes mentioned are not what we acknowledge. Also, saying that images appear differently due to distance, so it is known that all images are in reality non-existent, this cannot be used as evidence, because two images arise. Why is this so? Because the moon image in the space element (ākāśa-dhātu) also arises depending on mirrors and the like. That is to say, the color of the space element and the moon disc are arranged in order, with different distances. This is the reason why the place on which the image is based is different. The space element is included in the colored place, which has been briefly established in the 'Explanation of the Subject Matter' section. Therefore, it and the moon disc are in

鏡等上各能生像。由所生像與質相同。故見與依處似差別。或由如是見緣和合。非遠近中令見遠近。如觀彩畫錦繡等文。無高下中見有高下。由月遠故。見像亦然。如滿月輪見像無缺。由如是理破彼諸因。故彼諸因不能遣像。大德喜慧亦以多同證像非有。同經主者。如經主破。有不同者。順正理中已廣別破。今更略述。彼作是言。鏡等諸像皆非實色。一分遍生俱非理故。謂藉月輪為因引發。依水一分或復遍依。生像實色二皆非理。依水一分理且不然。無定因故。遍隨轉故。遍亦不然。分限見故。又量無差。見動作故。謂一天授背趣鏡時像現。量無差見往來用別。於一實色無容有此。若爾于彼所見是何。本質為緣生眼識故。如緣眼色眼識得生。如是緣于眼及鏡等。對鏡等質眼識得生。實見本質謂見別像。今謂彼因亦不遣像。且彼所說。一分遍生俱非理故。非實色者。理不應然。余亦同故。謂許緣于眼及鏡等對鏡等質眼識生者。如是二種徴責亦同。一分與遍俱非理故。謂還見本質藉鏡等為緣。一分或遍二皆非理。且非鏡等一分為緣。無定因故。歷余方所皆能現前為見緣故。亦非鏡等遍能為緣。所見分明有分限故。然我不許月等為因水等一分為依生像。但質與依無隔相對。依中法爾有質像生。何容像生但依一分。如何知像遍

所依生。現見多人別長渠側。各見月像對自面故。若爾何故一不見多。如是見緣不和合故。雖一切處有月像生。而但現前見緣和合。故於一分可見非余。傍闕明緣闇所隔故。有餘師釋。像色輕微正近可觀。橫遠難見。或復漸次一亦見多。故於此中不應為難。然見月像有分限者。以彼本質有分限故。現像必隨所依本質。或無分限。本質為緣於水上生無分限像。猶如於水現空相青。是故本質有分限故。雖一切處有月像生。而見分限亦無有過。或復如說。鏡等為緣還見現前本質相者。雖復一分或遍為緣。皆不應理。然見本質決定應許鏡等為緣。生像亦然。何勞徴難。又彼所說。其量無差見動作故像非實者。理亦不然。如前說故。謂雖別有實像色生。而像必隨所依本質。故量雖等而隨所應。于所依上如其本質。有顯形動三種像生。像隨所依及本質故。雖無動作而似往來。及余運動三用可得。如是動相。或由本質余方運轉無間生故。或由所依隨持者等有動搖故。或由觀者自有動搖。謂像轉故。如是諸像不越所依。份量處所隨本質等。見有往來及余動相。又彼所說。本質為緣生於眼識還見本質。理定不然。于鏡等中無本質故。非余處法余處可取。世極成故。又所取像形量顯色異本質故。若謂藉緣力所改轉雖即是彼而現有異。此亦不

【現代漢語翻譯】現代漢語譯本所依生：之所以能看到月亮的影像，是因為很多人在水渠邊，每個人都能看到月亮的影像映在自己的臉上。若爾何故一不見多：如果這樣，為什麼一個人不能看到多個月亮的影像呢？如是見緣不和合故：這是因為視覺的條件不完全具備。雖一切處有月像生。而但現前見緣和合。故於一分可見非余：雖然在任何地方都有月亮的影像產生，但是隻有當視覺條件具備時才能看到。因此，只能看到一部分，而不是全部。傍闕明緣闇所隔故：旁邊缺少光線，被黑暗阻隔。有餘師釋。像色輕微正近可觀。橫遠難見。或復漸次一亦見多。故於此中不應為難：有些老師解釋說，月亮的影像顏色很淡，只有在正對著並且距離很近的時候才能看到。距離遠了就很難看到。或者，逐漸地，一個人也能看到多個月亮的影像。所以，不應該在這裡提出疑問。然見月像有分限者。以彼本質有分限故。現像必隨所依本質：然而，我們所看到的月亮影像是有範圍的，這是因為月亮的本體是有範圍的。影像必然會隨著所依賴的本體而變化。或無分限。本質為緣於水上生無分限像。猶如於水現空相青。是故本質有分限故。雖一切處有月像生。而見分限亦無有過：或者，月亮的本體沒有範圍限制，因為本體作為因緣，可以在水面上產生沒有範圍限制的影像，就像在水中顯現天空的青色一樣。因此，即使月亮的本體有範圍限制，我們所看到的影像有範圍限制也沒有什麼過錯。或復如說。鏡等為緣還見現前本質相者。雖復一分或遍為緣。皆不應理。然見本質決定應許鏡等為緣。生像亦然。何勞徴難：或者，就像人們所說的，鏡子等作為因緣，讓我們能夠看到眼前的本體的相貌。即使一部分或全部作為因緣，都是不合理的。然而，看到本體，一定要承認鏡子等是因緣。產生影像也是如此，何必多此一問呢？又彼所說。其量無差見動作故像非實者。理亦不然。如前說故：還有人說，影像的大小沒有變化，而且能看到動作，所以影像不是真實的。這個道理也是不對的，就像前面所說的那樣。謂雖別有實像色生。而像必隨所依本質。故量雖等而隨所應。于所依上如其本質。有顯形動三種像生。像隨所依及本質故。雖無動作而似往來。及余運動三用可得：也就是說，雖然另外有真實的影像產生，但是影像必然會隨著所依賴的本體而變化。所以，即使大小相等，也會隨著所依賴的本體，在所依賴的物體上，像本體一樣，顯現出形狀、動作三種影像。影像隨著所依賴的物體和本體而變化，即使沒有動作，也會看起來像在來回移動，以及其他的運動，這三種作用都是可以得到的。如是動相。或由本質余方運轉無間生故。或由所依隨持者等有動搖故。或由觀者自有動搖。謂像轉故：這樣的動作，或者是因為本體在其他地方不停地運轉而產生的，或者是因為所依賴的物體隨著拿著它的人等而搖動，或者是因為觀看者自己搖動，導致影像轉動。如是諸像不越所依。份量處所隨本質等。見有往來及余動相：這樣，所有的影像都不會超出所依賴的物體。影像的大小、位置都和本體一樣，所以我們能看到來回移動以及其他的動作。又彼所說。本質為緣生於眼識還見本質。理定不然。于鏡等中無本質故。非余處法余處可取。世極成故：還有人說，本體作為因緣，產生眼識，讓我們能夠看到本體。這個道理肯定是不對的，因為鏡子等中沒有本體。不是其他地方的法，就能在其他地方被獲取，這是世間普遍認可的。又所取像形量顯色異本質故。若謂藉緣力所改轉雖即是彼而現有異。此亦不然：而且，我們所看到的影像的形狀、大小、顏色都和本體不同。如果說，藉助因緣的力量，即使影像和本體是同一個，也會顯現出不同。這也是不對的。

【English Translation】 English version It arises dependently. It is seen that many people are beside a long canal. Each sees the moon's image reflected on their own face. If so, why does one not see many? It is because the conditions for seeing are not in harmony. Although the moon's image arises everywhere, it is only when the conditions for seeing are present that it can be seen. Therefore, it is visible in one place but not in others. The side is lacking light and is obstructed by darkness. Some teachers explain that the image's color is faint, and it is visible when directly facing and close. It is difficult to see when far away horizontally. Or, gradually, one can see many. Therefore, one should not question this. However, the reason why the moon's image is seen with limitations is because its essence (本質) [the actual moon] has limitations. The manifested image necessarily follows the essence it depends on. Or it is without limitations. The essence is the condition for the arising of a limitless image on the water, just as the appearance of blueness in the sky is reflected in the water. Therefore, even though the essence has limitations, there is no fault in seeing a limited image everywhere the moon's image arises. Or, as it is said, mirrors and the like are the conditions for seeing the present essence. Even if a part or all is the condition, it is not reasonable. However, to see the essence, it must be admitted that mirrors and the like are the conditions. The arising of the image is also the same. Why bother with such a question? Furthermore, what they say, that the image is not real because its size does not change and movement is seen, is also not reasonable, as explained before. That is to say, although a separate, real image arises, the image necessarily follows the essence it depends on. Therefore, although the size is the same, according to what is appropriate, on the object it depends on, like its essence, three kinds of images arise: appearance, form, and movement. Because the image follows the object it depends on and the essence, although there is no movement, it appears to move back and forth, and the three functions of other movements can be obtained. Such movement is either because the essence is constantly rotating in another direction, or because the object it depends on is shaken by the holder, or because the viewer themselves is shaking, causing the image to rotate. Thus, these images do not go beyond the object they depend on. The size and location are like the essence, and one sees movement back and forth and other movements. Furthermore, what they say, that the essence is the condition for the arising of eye consciousness, and one sees the essence again, is definitely not reasonable, because there is no essence in mirrors and the like. It is not possible to take the dharma (法) [phenomena] of one place to another place, as is universally accepted in the world. Moreover, the shape, size, and color of the image taken are different from the essence. If it is said that although it is the same, it appears different due to the power of the conditions, this is also not reasonable.

然。互相違故。理不成故。謂若即彼不應現異。既現有異不應即彼。即彼現異更互相違。又現有異而言即彼。理不成立太過失故。謂老等位亦應可執。即是先時羯邏藍等。由緣力轉。故現有異等爾劬勞。何不即信藉眾緣力有別像生。而計藉緣還見本質。經主於此亦作是言。然諸因緣和合勢力。雖無有像令如是見。以諸法性功能差別難思議者。彼何不謂質鏡等緣和合勢力別能生像故如是見。以說法性功能差別難思議故。又和合名非名實法。如何可執有勢力耶。又執多緣合成一力。如何說諸法有差別功能。是故應如功能差別。眼及色等為緣別引功能差別眼識令生。如是亦由功能差別。質及鏡等為緣別引功能差別像色令生。由此證成諸像實有。非像無故為喻不成。但由非等壞隨質故。謂見諸像壞隨本質。生有亦隨死有滅者。有情相質便有斷過。又諸像生似本質故。謂月等像定似本質。從牛等死有應唯牛等生。既不許然故喻非等。又從一質生多像故。謂隨質依生諸像位可從一質。隨對鏡等眾多所依遍生多像。非從一蘊相續死有。多蘊相續生有俱生。故像於斯非為等喻。又質與像非相續故。謂質與像非一相續。像與本質俱時有故。諸相續者必不俱生。像質俱生故非相續。有情相續前後無間。於此處死余處續生。但應引谷為同法喻

。像非等故為喻不成。又所現像由二生故。謂二緣故諸像得生。一者本質。二者鏡等。世間現見生有不爾。所以者何。生有如像死有如質。更有何法如像所依。故所引喻與法非等。若精血等如像所依。理亦不然。非有情故。又于空等欻爾化生。于中執何如像依處。若謂唯識相續流轉。連續死生其義已立。執色相續復何所成。此不應理。諸有於色未得離貪。離色唯心相續流轉理不成故。若心離色可相續流。則應受生定不取色。故心相續必與色俱。方能流轉往受生處。又契經說。唯縛而生。唯縛而死。唯由被縛從此世間往於他世。聖說一切未離色貪。無不皆被色縛所縛。故無唯識相續流轉。亦不可計前本有色即能相續往後生處。現見死處身喪滅故。由此應知。別有色往。是故中有定有理成。眼耳意識取非至境。故住於此遠取月輪。遙念他邑說遠行等。非心離色能趣余方。如是已明像連質起。死生處隔同喻不成。由此亦遮響聲為喻。以聲與彼谷等中間有物相續傳生響故。謂本發聲所依大種。傳生妙大種。遍至谷等中。所在擊生似本聲響。中間雖有聲響相續。或散微故而不可聞。若於中間觸崖谷等。即便聚積亦可得聞。云何知然。異時聞故。豈非不許諸聲相續轉入耳聞。如何言聲展轉相續遇緣發響。此責不然。我不遮故。謂聲

【現代漢語翻譯】現代漢語譯本：以『像非等故為喻不成』來比喻是不成立的。而且，所顯現的影像是由兩個條件產生的，也就是說，各種影像的產生依賴於兩種緣：一是本質（指被反映的物體），二是鏡子等媒介。而世間的生命現象並非如此。為什麼呢？因為生命的誕生就像影像，死亡就像本質。還有什麼法可以像影像所依賴的載體呢？因此，所引用的比喻與實際情況並不相同。如果說精血等是像所依賴的載體，這個道理也是不成立的，因為它們不是有情識的。而且，在空中等地方，突然化生，在這種情況下，又執著于什麼作為像的依處呢？如果認為只有識（consciousness）相續流轉，連續不斷地經歷生死，那麼這個觀點就已經成立了，又何必執著於色（matter）的相續呢？這個說法是不合理的。如果有人對色還沒有離貪，那麼離開色而只有心相續流轉的道理是不能成立的。如果心可以離開色而相續流轉，那麼就應該在受生時一定不取色。所以，心的相續必定與色同時存在，才能流轉到往生之處。而且，契經（經書）上說：『唯有被束縛才會生，唯有被束縛才會死，唯有由於被束縛才會從這個世界前往其他世界。』聖人說一切沒有離開對色的貪戀的人，沒有不被色縛所束縛的。所以，沒有唯有識相續流轉的情況，也不可以認為前世本有的色就能相續到後世的生處。因為現常見到死亡時身體喪失滅亡。由此應該知道，另有色前往（後世）。因此，中有（intermediate state between death and rebirth）的存在是有道理的。眼識、耳識等只能獲取非直接接觸的境界，所以才能住在這裡遙遠地看到月亮，遙遠地思念其他城市，說遠行等等。而不是心離開色就能前往其他地方。像這樣已經說明了影像與本質相連而生起，生死之處相隔，這個比喻是不成立的。由此也否定了用響聲來作比喻，因為聲音與山谷等之間有物質相續傳遞產生迴響。也就是說，最初發聲所依賴的地、水、火、風四大種，傳遞產生微妙的四大種，普遍到達山谷等處，在所在之處撞擊產生類似原本聲音的迴響。中間雖然有聲音相續，或者因為分散微弱而聽不到。如果在中間觸碰到山崖山谷等，就會聚集起來也可以聽到。怎麼知道是這樣呢？因為不同時間聽到。難道不是不允許聲音相續轉入耳中聽到嗎？怎麼說聲音輾轉相續遇到因緣而發出迴響呢？這種責難是不對的，因為我沒有否定這種情況。也就是說，聲音...

【English Translation】 English version: The analogy 'like non-identity, therefore the analogy is not established' is not valid. Moreover, the manifested images arise from two conditions, that is, various images depend on two causes: one is the essence (referring to the object being reflected), and the other is media such as mirrors. However, worldly life phenomena are not like this. Why? Because the birth of life is like an image, and death is like the essence. What other dharma (phenomenon) can be like the support on which the image depends? Therefore, the cited analogy is not the same as the actual situation. If it is said that semen and blood are the supports on which the image depends, this reasoning is also not valid because they are not sentient beings. Moreover, in places such as the sky, sudden transformations occur. In this case, what is clung to as the place where the image depends? If it is thought that only consciousness (Vijnana) continuously flows, continuously experiencing birth and death, then this view has already been established, so why cling to the continuity of matter (rupa)? This statement is unreasonable. If someone has not yet abandoned greed for matter, then the principle that only the mind continuously flows apart from matter cannot be established. If the mind can continuously flow apart from matter, then it should definitely not take matter when being born. Therefore, the continuity of the mind must exist simultaneously with matter in order to flow to the place of rebirth. Moreover, the sutras (scriptures) say: 'Only when bound will one be born, only when bound will one die, only because of being bound will one go from this world to other worlds.' The sages say that all those who have not abandoned their attachment to matter are bound by the bonds of matter. Therefore, there is no situation where only consciousness continuously flows, nor can it be thought that the matter that originally existed in the previous life can continue to the place of birth in the next life, because it is commonly seen that the body is lost and destroyed at the time of death. From this, it should be known that another matter goes (to the next life). Therefore, the existence of the intermediate state (antarabhava) is reasonable. Eye consciousness, ear consciousness, etc., can only obtain realms that are not directly contacted, so they can stay here and see the moon far away, think of other cities far away, and talk about traveling far away, etc. It is not that the mind can go to other places apart from matter. As has been explained, the image arises in connection with the essence, and the places of birth and death are separated, so this analogy is not valid. This also negates the use of echoes as an analogy, because there is a continuous transmission of matter between the sound and the valley, etc., producing echoes. That is to say, the great elements of earth, water, fire, and wind on which the original sound depends transmit and produce subtle great elements, which universally reach places such as valleys, etc., and strike at the places where they are located to produce echoes similar to the original sound. Although there is a continuity of sound in the middle, it may not be heard because it is dispersed and weak. If it touches cliffs and valleys in the middle, it will gather and can be heard. How do we know this? Because it is heard at different times. Isn't it not allowed for sounds to continuously enter the ear and be heard? How can it be said that sounds are transmitted one after another and emit echoes when they encounter conditions? This accusation is incorrect, because I do not deny this situation. That is to say, sound...

相續轉非我所遮。唯轉入耳聞非我所許。諸有大種發聲緣處。展轉相擊皆有聲生。在可聞緣聲方可取。于中先取本質處聲。於後乃聞異處生響。無同外道至根聞過。若唯能取逼耳生聲。應不遙聞異方聲響。及應不了遠近聲別。如無色歿欲色色生中無連續。如是亦應死生二有中無連續。此責非理。從無色歿生有色時。有連續故。謂無色歿生欲色時。即由是處大種和合。從順后受業有異熟色生。故彼色生非無連續。或總相續無間斷故。謂無色蘊無間無斷為緣引發欲色蘊故。有餘復言。猶如尺蠖前安前足後足后移。如是死生方所雖隔。先取后捨得至余方。中有何用。如是便有非二有情二趣二心俱行過失。又尺蠖身中無間絕。死生間絕如何為喻。有餘復言。死生二有雖隔而至如意勢通。此亦不然。非所許故。異此余類。此歿彼生中間隔絕應成通慧。若爾此應是行差別。實爾細故難可了知。謂一剎那不應為難又有別理中有非無。現見剎那無間生者。決定方所無間生故。若謂如從無色界歿生有色界色初起時。昔色與今方所無間。剎那有間而得續生。亦應地獄死生有色剎那無間處有間生。此亦不然。不了宗故。謂于昔者從欲色歿生無色時色身滅處。今從彼歿生欲色時。即前色身滅處無間引今色起。非我所宗。是故此中剎那處所。俱非

【現代漢語翻譯】現代漢語譯本相續的轉變不是我所要否定的。只有聲音傳入耳中才是我所允許的。凡是有地、水、火、風四大種（構成物質世界的四種基本元素）發出聲音的因緣之處，互相撞擊都會產生聲音。在可以聽到的因緣下，聲音才能夠被感知。其中，首先感知到的是聲音的本質，之後才聽到從其他地方產生的迴響。我們沒有像外道那樣，認為只有通過根（感官）才能聽到聲音的過失。如果只能感知到逼近耳朵的聲音，那麼就不應該能聽到遠處的聲音，也不應該能分辨遠近的聲音差別。如同從無色界死亡而投生到欲界的人，中間沒有連續性一樣，生死二有（生命存在的兩個階段）之間也應該沒有連續性。這種責難是不合理的。從無色界死亡而投生到有色界時，是有連續性的。也就是說，從無色界死亡而投生到欲界或色界時，就是由於那個地方四大種的和合，從順后受業（未來承受果報的業力）產生異熟色（由業力成熟而產生的色身）。所以，那個色身的產生並非沒有連續性。或者說，總體上的相續是沒有間斷的，也就是說，無色蘊（構成生命的五蘊之一，指精神層面）無間斷地作為因緣，引發欲界或色界的色蘊。還有人說，就像尺蠖（一種昆蟲）先安前足，然後後足再移動一樣，生死之間的處所雖然有間隔，但先捨棄前一處所，然後到達另一處所，那麼中有（死亡和投生之間的過渡階段）有什麼用呢？如果這樣，就會有非二有情（既不是這一世也不是下一世的有情）、二趣（兩種不同的生命形態）、二心（兩種不同的心識）同時存在的過失。而且，尺蠖的身體中沒有間斷，而生死之間有間斷，如何能作為比喻呢？還有人說，生死二有雖然有間隔，但可以像如意神通一樣到達。這也是不對的，因為這不是我們所認可的。與此不同的其他種類，如果死亡和投生之間有間隔，就應該成為通慧（神通和智慧）。如果這樣，這應該是行（修行）的差別。實際上是因為太細微了，難以了知。也就是說，不應該用一個剎那（極短的時間）來作為責難。還有其他的道理說明中有並非不存在，現在可以看到剎那之間無間斷地產生，是因為決定的處所無間斷地產生。如果說，就像從無色界死亡而投生到有色界時，最初的色身產生時，之前的色身和現在的處所沒有間隔，剎那之間有間隔而能夠繼續產生一樣，那麼地獄（欲界）死亡而投生到有色界時，也應該在剎那之間沒有間隔，處所有間隔地產生。這也是不對的，因為沒有理解我的宗義。也就是說，對於之前的，從欲界或色界死亡而投生到無色界時，色身滅亡的地方，現在從那裡死亡而投生到欲界或色界時，就在之前的色身滅亡的地方無間斷地引發現在的色身產生，這不是我所主張的。所以，這裡剎那和處所，都不是。

【English Translation】 English version The transformation of continuity is not what I deny. Only the sound entering the ear is what I allow. Wherever there are the great elements (earth, water, fire, and wind - the four basic elements constituting the material world) as the cause for sound to arise, mutual striking will produce sound. Sound can only be perceived under audible conditions. Among them, the essence of the sound is perceived first, and then the echo from other places is heard. We do not have the fault of the heretics who believe that sound can only be heard through the senses (roots). If only the sound close to the ear can be perceived, then one should not be able to hear distant sounds, nor should one be able to distinguish the difference between near and far sounds. Just as there is no continuity between dying from the Formless Realm and being born into the Desire Realm, there should also be no continuity between the two existences of life and death (two stages of existence). This accusation is unreasonable. When dying from the Formless Realm and being born into the Realm of Form, there is continuity. That is to say, when dying from the Formless Realm and being born into the Desire or Form Realm, it is due to the combination of the great elements in that place, and the ripened form (vipaka-rupa) (a body produced by the maturation of karma) arises from karma that is to be experienced later (aparaparyavedaniya-karma). Therefore, the arising of that form is not without continuity. Or, the overall continuity is without interruption, that is, the Formless Aggregate (rupa-skandha) (one of the five aggregates constituting life, referring to the mental aspect) continuously serves as the cause for the arising of the Form Aggregate of the Desire or Form Realm. Some also say that just as a looper (a type of insect) first places its front feet and then moves its hind feet, although the places of death and birth are separated, one first abandons the previous place and then reaches another place, so what is the use of the intermediate state (antarabhava) (the transitional stage between death and rebirth)? If so, there would be the fault of having a being that is neither of the two existences (neither of this life nor the next), two realms (two different life forms), and two minds (two different consciousnesses) existing simultaneously. Moreover, there is no interruption in the body of a looper, but there is an interruption between death and birth, so how can it be used as an analogy? Some also say that although there is a separation between the two existences of death and birth, one can reach it like a wish-fulfilling power (rddhi). This is also incorrect because it is not what we acknowledge. If other types different from this, if there is a separation between death and rebirth, it should become omniscience (jnana). If so, this should be a difference in practice (carana). In reality, it is because it is too subtle that it is difficult to understand. That is to say, one should not use a moment (ksana) (an extremely short period of time) as an accusation. There are other reasons to explain that the intermediate state is not non-existent, and it can be seen that there is continuous arising between moments because the determined place arises continuously. If it is said that just as when dying from the Formless Realm and being born into the Realm of Form, when the initial form arises, there is no separation between the previous form and the current place, and there is a separation between moments but it can continue to arise, then when dying from the lower realm (Desire Realm) and being born into the Realm of Form, it should also arise with no separation between moments and with separation in place. This is also incorrect because you have not understood my doctrine. That is to say, for the previous, when dying from the Desire or Form Realm and being born into the Formless Realm, the place where the form body perished, now when dying from there and being born into the Desire or Form Realm, the current form arises continuously in the place where the previous form body perished, which is not what I advocate. Therefore, neither the moment nor the place is here.

鄰近不應為喻。又若剎那鄰近生者處所定爾。非猶豫故。又中有身凈天眼者現前可得。故如是說。諸中有身極凈天眼之所能見。又彼尊者阿奴律陀亦言。具壽。我觀佛化其量最多。非諸中有。是故中有決定非無又聖教說有中有故。謂契經言。有有七種。即五趣有業有中有。又經說有健達縛故。如契經言。入母胎者要由三事俱現在前。一者母身是時調適。二者父母交愛和合。三健達縛正現在前。除中有身。有何別物名健達縛正現在前。又經說有五不還故。謂世尊說有五不還。一者中般。二者生般。三無行般。四有行般。五者上流般。中有若無何名中般。若謂欲色二界中間得般涅槃名中般者。不生二界中有復無。何有有情于中趣般。若謂于彼有天名中。理必不然。無聖言故。謂于餘部亦無契經說有中天唯憑自執。又契經說有七善士趣故。謂於前五中般分三。由處及時遠近中故。譬如札火小星迸時才起近即滅。初善士亦爾。譬如鐵火小星迸時起至中乃滅。二善士亦爾。譬如鐵火大星迸時遠未墮而滅。三善士亦爾。若無中有此依何立。非彼所執別有中天。有此處時三品差別。乘茲立破如順正理。是故中有實有極成。若撥言無是邪見攝。已廣成立中有非無。今復應思。當往何趣。所起中有形狀如何。與所趣生為同爲異。頌曰。

此一業引故　　如當本有形　本有謂死前　　居生剎那后

論曰。業有二種。一牽引業。二圓滿業。中生二有牽引業同。圓滿業異。引業同故。此中有形與當本有其狀相似。如印所印文像無別。欲中有量雖如小兒年五六歲。而根明利。有餘師說。欲界中有皆如本有盛年時量。有言。菩薩中有可然。非余有情中有可爾。菩薩中有如盛年時。形量周圓具諸相好。故住中有將入胎時。照百俱胝四大洲等。有說。中有皆生門入。非破母腹而得入胎。理實中有隨欲入胎。非要生門。無障礙故。色界中有其量周圓。其身微妙如彼本有。又彼中有與衣俱生。慚愧增故。欲界中有多分無衣。無慚愧故。唯除菩薩及鮮白尼。本願力故。有餘師說。唯除此尼。施僧袈裟發勝愿故。從茲世世有自然衣。恒不離身隨時改變。乃至最後般涅槃時。即以此衣纏尸焚葬。收其遺骨起窣堵波。亦有衣形周匝纏繞。菩薩所起一切善法。皆唯迴向無上菩提。我等所宗許二俱有。所似本有其體是何。在死有前生有後蘊。總說有體通諸有漏。于中有情位分四種。一者中有。義如前說。二者生有。謂于諸趣結生剎那。三者本有。除生剎那死前餘位。四者死有。謂最後念。若有於色未得離貪。此有無間中有定起。即於一生位別分四。豈不諸有中有最初。

【現代漢語翻譯】現代漢語譯本　此一業力所牽引，就像即將投生的本有之形。　本有指的是死亡之前，以及結生那一剎那之後的狀態。

論中說：業有兩種，一是牽引業，二是圓滿業。中有的牽引業與本有相同，而圓滿業則不同。因為牽引業相同，所以中有的形體與即將投生的本有非常相似，就像印章所印的文字影象沒有差別一樣。欲界的中有雖然像五六歲的小孩，但根器明利。有其他論師說，欲界的中有都像本有壯年時的樣子。也有人說，菩薩的中有可以是這樣，但其他有情的中有則不然。菩薩的中有像壯年時一樣，形體周正圓滿，具足各種相好。所以，當菩薩住在中有，將要入胎時，能照亮百俱胝（俱胝：古代印度計數單位，相當於千萬）四大洲等。　　有人說，所有中有都是從生殖門進入母胎，而不是破開母腹而入胎。但實際上，中有可以隨意入胎，不一定要從生殖門進入，因為沒有障礙。中有的形體周正圓滿，其身微妙，就像本有一樣。而且，中有與衣服一同產生，這是因為慚愧心增長的緣故。欲界的中有大多沒有衣服，因為沒有慚愧心。只有菩薩和鮮白尼（鮮白尼：指受過具足戒的尼姑）例外，這是因為她們的本願力。有其他論師說，只有這位尼姑例外，因為她曾以佈施僧眾袈裟而發殊勝的愿，所以從那時起，世世代代都有天然的衣服，始終不離身，並隨著時間改變。乃至最後般涅槃（般涅槃：佛教指圓寂）時，就用這件衣服纏繞屍體焚燒埋葬，收集她的遺骨建造窣堵波（窣堵波：即佛塔），塔上也有衣服的形狀纏繞。菩薩所發起的一切善法，都只是迴向于無上菩提。我們所宗的觀點認為這兩種情況都存在。所相似的本有，它的本體是什麼呢？就是在死有之前，生有之後的蘊。總的來說，有的本體貫通所有有漏法。對於中有情來說，可以分為四種狀態：一是中有，意義如前所述；二是生有，指的是在各道結生那一剎那；三是本有，除了結生剎那和死亡之前，其餘的時間都屬於本有；四是死有，指的是臨終的最後一念。如果有人對色界還沒有離貪，那麼此人死後，無間就會產生中有。也就是將一生分為四個階段。難道不是所有的有中，中有的狀態是最開始的嗎？

【English Translation】 English version 　This karma leads, like the form of the coming Bhava (Bhava: existence). 　Bhava refers to before death, and after the moment of birth.

The treatise says: There are two kinds of karma: one is the leading karma, and the other is the fulfilling karma. The leading karma of the Antarabhava (Antarabhava: intermediate state between death and rebirth) is the same as that of the Bhava, but the fulfilling karma is different. Because the leading karma is the same, the form of this Antarabhava is similar to that of the coming Bhava, just like the text and image printed by a seal are no different. Although the Antarabhava of the desire realm is like a child of five or six years old, its faculties are sharp and clear. Some other teachers say that the Antarabhava of the desire realm is like the Bhava in its prime. Some say that the Antarabhava of a Bodhisattva can be like this, but not the Antarabhava of other sentient beings. The Antarabhava of a Bodhisattva is like that of a prime age, with a complete and perfect form, possessing all kinds of auspicious marks. Therefore, when a Bodhisattva dwells in the Antarabhava and is about to enter the womb, it can illuminate hundreds of Kotis (Koti: an ancient Indian unit of counting, equivalent to ten million) of the four great continents, etc. 　　Some say that all Antarabhavas enter the womb through the birth canal, rather than breaking open the mother's womb to enter. But in reality, the Antarabhava can enter the womb at will, not necessarily through the birth canal, because there is no obstacle. The form of the Antarabhava is complete and perfect, and its body is subtle, just like the Bhava. Moreover, the Antarabhava is born with clothes, because of the increase of shame. Most of the Antarabhavas of the desire realm do not have clothes, because they have no shame. Only Bodhisattvas and pure white Bhikshunis (Bhikshuni: a fully ordained female monastic) are exceptions, because of their original vows. Some other teachers say that only this Bhikshuni is an exception, because she made a supreme vow by offering a Sanghati (Sanghati: a monastic robe) to the Sangha (Sangha: monastic community), so from then on, she has natural clothes in every life, which never leave her body and change with time. Even at the time of her final Parinirvana (Parinirvana: the death of an enlightened being), she will wrap her body with this garment for cremation and burial, and collect her relics to build a Stupa (Stupa: a Buddhist monument), which also has the shape of clothes wrapped around it. All the good deeds initiated by the Bodhisattva are only dedicated to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed perfect enlightenment). Our school of thought believes that both situations exist. What is the nature of the similar Bhava? It is the Skandhas (Skandhas: aggregates) before the death-existence and after the birth-existence. Generally speaking, the nature of existence pervades all contaminated Dharmas (Dharmas: phenomena). For sentient beings in the Antarabhava, they can be divided into four states: first, Antarabhava, the meaning of which is as described above; second, birth-existence, which refers to the moment of rebirth in each realm; third, Bhava, which refers to the time other than the moment of rebirth and before death; fourth, death-existence, which refers to the last thought at the time of death. If someone has not yet detached from desire for the form realm, then after this person dies, the Antarabhava will arise without interval. That is, dividing one's life into four stages. Isn't the state of Antarabhava the very beginning of all existences?

則本有名應目中有。非目中有以當無間生等三有。非彼果故。若位容有生當無間。中等諸位可名本有。望餘生諸位立本有名。非立此名望一生三位。又此無間定生彼有。此有望彼立本有名。又本有名目正所趣。餘三不爾。不得此名。已說形量。余義當辯。頌曰。

同凈天眼見　　業通疾具根　無對不可轉　　食香非久住　倒心趣欲境　　濕化染香處　天首上三橫　　地獄頭歸下

論曰。此中有身是何眼境。為同類眼凈天眼見。謂中有身唯同類眼。及余修得凈天眼見。非不同類不凈天眼之所能觀。極微細故。生得天眼尚不能觀。況余能見。以說若有極凈天眼方能見彼中有身故。有說。地獄傍生餓鬼人天中有。如其次第。各除後後見自及前。為有能遮中有行不。上至諸佛亦不能遮。以諸通中業通疾故。中有成就最疾業通。故契經言。中有業力最為強盛。一切有情一切加行。無能遮抑凌虛自在。是謂通義。通由業得名為業通。此通勢用速故名疾。中有具此最疾業通。諸通速行無能勝者。依此故說。業力最強。隨地諸根中有皆具。雖言中有如本有形。而初異熟最勝妙故。又求有故無不具根。曾聞析破炎赤鐵團。見於其中有蟲居止。故知中有無對義成。對謂對礙。此金剛等所不能遮故名無對。此界趣處皆不可轉

。謂定無有色中有沒欲中有生。亦無翻此。此與生有一業引故。應知趣處不轉亦然。此中有身資段食不。且知欲界中有食香。隨福多福少香有好有惡。由斯故得健達縛名。諸字界中義非一故。此頞縛界雖正目行。而於其中亦有食義。以食香故名健達縛。而音短者如設建途及羯建途。略故無過。有說。中有身賴香持。以尋香行名健達縛。如是中有為住幾時。此中有身定非久住。生緣未合非久如何。大德釋言。常途非久。緣未合者容住多時。由彼命根非別業引。有餘師說。此但少時。以中有中恒求生故。若於父母俱定不移。雖住遠方業令速合。若於父母隨一可移。雖極清貞訶厭欲者。而於異境起染現行。諸起染定時令非時亦起。或寄相似余類中生。謂驢等身似於馬等。非由所寄同分有殊便失中生。一業所引生緣雖別。所引一故。設許轉受相似類生。由少類同亦無有過。又界趣處若不全移。雖少類殊亦無有失。以界趣處業定不移。餘外生緣轉亦無過。或業種類差別無邊。唯佛世尊方能究達。正結中有為以何心。以染污心。譬如生有。將結生有方便如何。住中有中為至生處。由心顛倒馳趣欲境。彼宿業力所起眼根。雖住遠方。能見生處父母交會而起倒心。若當爲男于母起愛于父起恚。女則相違由是因緣男女生已。于母于父如次

【現代漢語翻譯】現代漢語譯本謂定無有色中有沒，欲中有生（指眾生從死亡到投胎轉世之間的狀態）。也沒有與此相反的情況。這是因為中陰身與生有都由同一種業力牽引。應當知道，趣向之處不改變也是如此。那麼，中陰身需要資糧和食物嗎？一般來說，欲界的中陰身以香為食。根據福報的大小，香有好有壞。因此，中陰身也被稱為健達縛（Gandharva，以香為食者）。在諸字界中，含義並非唯一，所以雖然頞縛（Ashva，馬）界主要指行，但其中也有食物的含義。因為以香為食，所以稱為健達縛。而音短的情況，就像設建途（Setu-bandha）和羯建途（Kakabandha）一樣，因為省略所以沒有問題。有人說，中陰身依靠香氣維持。因為尋香而行，所以稱為健達縛。那麼，中陰身會停留多久呢？中陰身一定不會停留太久。如果出生的因緣沒有聚合，為何不會停留太久呢？大德釋迦牟尼說，通常情況下不會停留太久。如果因緣沒有聚合，可能會停留很長時間。因為他們的命根不是由其他業力牽引。有些老師說，中陰身只會停留很短的時間，因為中陰身總是尋求出生。如果在父母雙方都確定不會改變，即使住在遙遠的地方，業力也會使其迅速聚合。如果在父母雙方中，有一方可以改變，即使極其清凈、厭惡慾望的人，也會在其他地方產生染污並顯現出來。當產生染污時，即使不是時候也會產生。或者寄託在相似的其他類別中出生。比如驢等身體類似於馬等。不是因為所寄託的同類有差別，就失去了中陰身。雖然一種業力牽引的出生因緣不同，但牽引的是同一種業力。假設允許轉生到相似的類別中，因為類別相似，所以也沒有問題。此外，如果界、趣、處沒有完全改變，即使類別稍微不同也沒有損失。因為界、趣、處的業力是確定的，改變其他外在的出生因緣也沒有問題。或者業力的種類差別無邊無際，只有佛世尊才能徹底瞭解。那麼，中陰身是以什麼心結生的呢？以染污心，就像生有一樣。將要結生時，有什麼方便呢？住在中陰身中，爲了到達出生之處，由於心顛倒，馳向慾望的境界。他們宿業的力量所產生的眼根，即使住在遙遠的地方，也能看到出生之處父母交合，從而產生顛倒的心。如果將要成為男孩，則對母親產生愛意，對父親產生憎恨。如果是女孩，則相反。由於這些因緣，男女出生后，對母親和父親依次……

【English Translation】 English version It is said that there is definitely a dying in the intermediate state without form, and a birth in the intermediate state with desire (referring to the state between death and rebirth of sentient beings). There is also no opposite of this. This is because the intermediate being and the being of birth are both drawn by the same karma. It should be known that the destination does not change either. Then, does the intermediate being need resources and food? Generally speaking, the intermediate being of the desire realm feeds on fragrance. According to the amount of merit, the fragrance is good or bad. Therefore, the intermediate being is also called Gandharva (the one who feeds on fragrance). In the realms of letters, the meaning is not unique, so although the realm of Ashva (horse) mainly refers to walking, it also has the meaning of food. Because it feeds on fragrance, it is called Gandharva. And the short sound, like Setu-bandha and Kakabandha, is not a problem because of the omission. Some say that the intermediate being relies on fragrance to maintain itself. Because it seeks fragrance, it is called Gandharva. Then, how long will the intermediate being stay? The intermediate being will definitely not stay for too long. If the conditions for birth have not come together, why will it not stay for too long? The great virtuous Shakyamuni said that it usually does not stay for too long. If the conditions have not come together, it may stay for a long time. Because their life root is not drawn by other karma. Some teachers say that the intermediate being will only stay for a short time, because the intermediate being is always seeking birth. If it is determined that both parents will not change, even if they live in a distant place, karma will quickly bring them together. If one of the parents can change, even those who are extremely pure and disgusted with desire will generate defilement and manifest it in other places. When defilement arises, it will arise even if it is not the right time. Or it is entrusted to other similar categories for birth. For example, the bodies of donkeys are similar to horses. It is not because the entrusted category is different that the intermediate being is lost. Although the conditions for birth drawn by one karma are different, it is the same karma that is drawn. Assuming that it is allowed to be reborn into a similar category, there is no problem because the categories are similar. In addition, if the realm, destination, and place are not completely changed, there is no loss even if the categories are slightly different. Because the karma of the realm, destination, and place is certain, there is no problem in changing other external conditions for birth. Or the types of karma are infinitely different, and only the Buddha World Honored One can fully understand. Then, with what mind does the intermediate being form a connection? With a defiled mind, just like the being of birth. When about to form a connection, what is the convenience? Living in the intermediate state, in order to reach the place of birth, due to the mind being inverted, it rushes towards the realm of desire. The eye root produced by the power of their past karma, even if they live in a distant place, can see the parents having intercourse at the place of birth, thereby generating an inverted mind. If he is going to be a boy, he will have love for his mother and hatred for his father. If she is a girl, it is the opposite. Due to these causes, after the boy and girl are born, they will have love and hatred for their mother and father respectively...

偏朋。故施設論有如是說。時健達縛於二心中隨一現行。謂愛或恚。彼由起此二種倒心。便謂己身與所愛合。所憎不凈泄至胎時。謂是己有便生喜慰。當生喜位名入母胎。取最後時所遺精血二三滴許。成羯剌藍。精血相依無間而住。中有蘊滅生有蘊生。生有色生正因中有。父母精血但作生緣。如種生芽依地糞等。非有情色無情為因。若男處胎依母右脅向背蹲坐。若女處胎依母左脅向腹而住。女男慣習左右事故。宿自分別力使然故。無慾中有非女非男。以中有身不闕根故。入母胎后或作不男。此說欲界胎卵二生。濕化二生染于香處。若濕生者染香故生。謂遠嗅知生處香氣。便生愛染往彼受生。隨業所應香有凈穢。若化生者染處故生。謂遠觀知當所生處。便生愛染往彼受生。隨業所應處有凈穢。生地獄者亦由業力。或見身遇冷雨寒風。或見身遭熱風猛焰。冷侵熱逼酷毒難忍。希遇溫涼冀除所厄。見熱地獄熱焰熾然。寒地獄中寒風飄鼓。便生愛染馳躬投赴。有說。由見先造業時己身伴類。愛慕馳往。往何趣中有何相赴生處。且天中有首正上升。如人直身從坐而起。人等三趣中有橫行。如鳥飛空。往余洲處地獄中有。頭下足上顛墜其中。故伽他說。

顛墜于地獄　　足上頭歸下　由譭謗諸仙　　樂寂修苦行

無色

【現代漢語翻譯】偏朋(Pian Peng)。因此施設論(Shèshì Lùn)中有這樣的說法：當健達縛(Jiàndáfù，意為『尋香』)在兩種心中隨一種現行，即愛或恚(huì，意為『怨恨』)。他由於生起這兩種顛倒之心，便認為自己與所愛之物結合，所憎惡的不凈之物泄至胎中時，認為是自己所有，便生起喜悅安慰。當生起喜悅的時刻，就叫做『入母胎』。取最後時刻所遺留的精血二三滴左右，形成羯剌藍(jiélàlán，意為『凝滑』)。精血相互依靠，沒有間斷地存在。中有蘊滅，生有蘊生。生有的色產生，是正因中有。父母的精血只是作為出生的助緣，如同種子生芽依靠土地、糞便等。並非有情或無情之物作為根本原因。如果是男子處胎，就依靠母親的右脅，面向背部蹲坐；如果是女子處胎，就依靠母親的左脅，面向腹部而住。這是因為男女習慣於左右的緣故，也是宿世分別力的作用。沒有慾望的中有，既非女也非男，因為中有之身不缺少根。進入母胎后，或者會變成不男之人。這裡說的是欲界的胎生和卵生。濕生和化生則染著于香和處。如果是濕生，因為染著香氣而生，即遠遠地嗅到將要出生的處所的香氣，便生起愛染，前往那裡受生。隨著業力所應，香氣有凈穢之分。如果是化生，因為染著處所而生，即遠遠地看到將要出生的處所，便生起愛染，前往那裡受生。隨著業力所應，處所有凈穢之分。生地獄的眾生也是由於業力，或者看見身體遇到冷雨寒風，或者看見身體遭遇熱風猛焰，寒冷侵襲，熱浪逼迫，痛苦難以忍受，希望遇到溫暖涼爽，期望消除所受的災厄。看見熱地獄的火焰熾燃，寒地獄中的寒風飄動，便生起愛染，奔向那裡。有的人說，這是因為看見先前造業時自己的同伴，愛慕而奔往。往哪個趣，中有以什麼形象奔赴出生之處呢？且說天趣的中有，頭是向上升的，如同人直起身從座位上站起來。人趣等三趣的中有是橫著行走的，如同鳥在空中飛行。前往其他洲或地獄的中有，頭朝下腳朝上，顛倒墜入其中。所以伽他(Gātuō，意為『頌』）說：　　顛墜于地獄，足上頭歸下，　　由譭謗諸仙，樂寂修苦行。　　無色

【English Translation】 English version: Pian Peng. Therefore, the Shèshì Lùn (Treatise on Establishment, a type of Abhidharma text) states: When a Jiàndáfù (Gandharva, meaning 'scent-seeker') is active with one of two minds, namely love or hatered. Because of arising these two inverted minds, he then thinks that he is united with what he loves, and when the impure thing he hates is discharged into the womb, he thinks it is his own, and then joy and comfort arise. When the moment of arising joy comes, it is called 'entering the mother's womb'. Taking about two or three drops of the last remaining semen and blood, forming a Jiélàlán (Kalala, meaning 'coagulation'). Semen and blood rely on each other and exist without interruption. The intermediate existence (Antarabhava) ceases, and the existence of birth arises. The color of the existence of birth arises, which is the direct cause of the intermediate existence. The semen and blood of the parents only serve as the auxiliary cause of birth, just as the seed sprouts relying on soil, manure, and so on. It is not that sentient or non-sentient things are the fundamental cause. If it is a male entering the womb, he relies on the mother's right side, facing the back and squatting; if it is a female entering the womb, she relies on the mother's left side, facing the abdomen and staying. This is because males and females are accustomed to the left and right, and it is also the effect of the power of past discrimination. The intermediate existence without desire is neither female nor male, because the body of the intermediate existence does not lack roots. After entering the mother's womb, one may become a non-male. This speaks of the womb-born and egg-born in the desire realm. The moisture-born and transformation-born are attached to scent and place. If it is moisture-born, it is born because of attachment to scent, that is, smelling the scent of the place where it will be born from afar, and then love and attachment arise, and one goes there to receive birth. According to the karma, the scent is pure or impure. If it is transformation-born, it is born because of attachment to the place, that is, seeing the place where it will be born from afar, and then love and attachment arise, and one goes there to receive birth. According to the karma, the place is pure or impure. Beings born in hell are also due to karma, either seeing the body encountering cold rain and cold wind, or seeing the body encountering hot wind and fierce flames, cold invading, heat pressing, suffering unbearably, hoping to encounter warmth and coolness, hoping to eliminate the suffering. Seeing the flames of the hot hell blazing, the cold wind blowing in the cold hell, then love and attachment arise, and one rushes there. Some say that this is because they see their companions from the past karma, and rush there out of love. Which realm does one go to, and in what form does the intermediate existence rush to the place of birth? Moreover, the intermediate existence of the heavenly realm has its head rising upwards, just like a person standing up straight from a seat. The intermediate existence of the human realm and the other three realms travels horizontally, like a bird flying in the sky. The intermediate existence going to other continents or hell has its head down and feet up, falling upside down into it. Therefore, the Gātuō (Gatha, meaning 'verse') says: 　　Falling upside down into hell, 　　Feet up and head down, 　　Due to slandering the sages, 　　Who delight in solitude and practice asceticism. 　　Formless

界中無往來故。無彼業故。必無中有。若命終處即受生者。由有業故亦有中有。然此中有有決定相。謂無未離欲色界貪。生有不從中有後起。亦無中有與所趣生非一業引。亦無中有能入無心可為身證俱分解脫及起世俗不同分心。住中有中無轉根義。亦無能斷見所斷惑。及無斷欲界修所斷隨眠。所餘抉擇如順正理。一切中有皆起倒心入母胎不。不爾。云何。契經中說入胎有四。其四者何。頌曰。

一于入正知　　二三兼住出　四於一切位　　及卵恒無知　前三種入胎　　謂輪王二佛　業智俱勝故　　如次四餘生

論曰。有諸有情多修福慧。故死生位念力所持。心想分明正知無亂于中或有正知入胎。或有正知住胎兼入。或正知出兼知入住。兼言為顯后必帶前。有諸有情福慧俱少。入住出位皆不正知。前不正知后位必爾。如是所說四種入胎。具攝一切入胎皆盡。順結頌法如是次第。然契經中次第不爾。如是四種且說胎生。有愚不愚分位差別。諸卵生者入胎等位。皆恒無知。如何卵生從卵而出言入胎等。此據當來立名無失。如世間說造釧織衣。或說卵生曾入胎等。依今說昔亦無有過。何緣入胎不正知者。于住出位必不正知。劣悟勝迷理無容故。謂將入位支體諸根具足無損。強勝明利尚不正知。況住出時支根損

【現代漢語翻譯】現代漢語譯本因為界中沒有往來，沒有那樣的業，所以一定沒有中有（Antarabhava，指死亡到再次投胎之間的過渡期）。如果命終之處就是受生之處，因為有業的緣故，也會有中有。然而，這個中有有決定的相狀，也就是說，沒有未離欲貪的眾生，其生有不會從中有的狀態之後產生。也沒有中有與所趣向的生處不是由同一種業力牽引的。也沒有中有能夠進入無心定，或者成為身證（kayasaksi，通過身體證得涅槃的人）和俱分解脫（ubhatobhagavimutta，既通過身體也通過智慧證得解脫的人），以及生起世俗的不同類的心。住在中有之中，沒有轉變根器的說法，也沒有能夠斷除見所斷惑（ditthabba-pahatabba，通過見道斷除的煩惱）的，以及沒有斷除欲界修所斷隨眠（kama-avacara-bhavana-pahatabba-anusaya，通過修道在欲界斷除的潛在煩惱）。其餘的抉擇，如同《順正理論》中所說。一切中有都會生起顛倒心而入母胎嗎？不是這樣的。那是為什麼呢？契經中說入胎有四種情況。這四種情況是什麼呢？頌文說：

『一于入正知，二三兼住出，四於一切位，及卵恒無知。前三種入胎，謂輪王二佛，業智俱勝故，如次四餘生。』

論中說：有些有情因為修習了大量的福德和智慧，所以在死亡和出生的階段，能夠被念力所支援，心想分明，正知而沒有混亂，他們之中或者有正知入胎的，或者有正知住胎兼入胎的，或者有正知出胎兼知住胎和入胎的。『兼』字是爲了表明後者一定包含前者。有些有情福德和智慧都很少，在入胎、住胎、出胎的階段都不能正知。前面不正知，後面的階段也必定如此。像這樣所說的四種入胎，包含了所有入胎的情況。按照偈頌的順序是這樣的，然而契經中的順序不是這樣。這四種情況只是針對胎生而言的，有愚昧和不愚昧的分位差別。那些卵生眾生，在入胎等的階段，都是一直沒有知覺的。既然是卵生，從卵中而出，為什麼說入胎等呢？這是根據將來的情況來立名，沒有過失。就像世間說製造手鐲、織布，或者說卵生曾經入胎等，依據現在的情況來說過去的事情，也沒有過錯。為什麼入胎時不能正知的人，在住胎和出胎的階段也一定不能正知呢？因為低劣的覺悟無法勝過強大的迷惑，這是沒有道理的。如果說在將要入胎的階段，支體諸根具足而沒有損傷，強盛明利尚且不能正知，更何況在住胎和出胎的時候，支體諸根已經受損呢？

【English Translation】 English version Because there is no coming and going in the intermediate realm, and because there is no such karma, there is definitely no Antarabhava (the intermediate state between death and rebirth). If the place of death is the same as the place of rebirth, then because of karma, there will also be an Antarabhava. However, this Antarabhava has a definite characteristic, that is, beings who have not yet detached from desire and greed, their existence will not arise after the state of Antarabhava. Nor is there an Antarabhava whose destination is not guided by the same karma. Nor can an Antarabhava enter a state of no-mind, or become a kayasaksi (one who has attained Nirvana through the body) and ubhatobhagavimutta (one who has attained liberation through both body and wisdom), or give rise to mundane minds of different kinds. While dwelling in the Antarabhava, there is no meaning of changing faculties, nor can one sever afflictions that are severed by view (ditthabba-pahatabba, afflictions severed by the path of seeing), nor sever latent tendencies that are severed by cultivation in the desire realm (kama-avacara-bhavana-pahatabba-anusaya, potential afflictions severed by the path of cultivation in the desire realm). The remaining determinations are as described in the Nyayanusara-sastra. Do all Antarabhavas give rise to inverted minds and enter the mother's womb? No. Why is that? The sutras say that there are four ways of entering the womb. What are these four?

The verse says:

'One is with right knowledge upon entering, two and three combine dwelling and exiting, four is without knowledge in all states, and eggs are always without knowledge. The first three types of entering the womb refer to the Wheel-Turning King and the two Buddhas, because their karma and wisdom are superior, and the remaining beings are the fourth type accordingly.'

The treatise says: Some sentient beings cultivate much merit and wisdom, so in the stages of death and birth, they are supported by the power of mindfulness, their minds are clear, and they have right knowledge without confusion. Among them, some have right knowledge upon entering the womb, some have right knowledge of dwelling in the womb combined with entering, and some have right knowledge of exiting the womb combined with knowing dwelling and entering. The word 'combined' is to show that the latter necessarily includes the former. Some sentient beings have little merit and wisdom, and they do not have right knowledge in the stages of entering, dwelling, and exiting the womb. If they do not have right knowledge in the beginning, they will certainly not have it in the later stages. The four types of entering the womb described in this way encompass all situations of entering the womb. The order of the verses is like this, but the order in the sutras is not like this. These four types only refer to those born from the womb, and there are differences in the stages of being foolish and not foolish. Those born from eggs are always without knowledge in the stages of entering the womb, etc. Since they are born from eggs and emerge from the egg, why speak of entering the womb, etc.? This is naming based on future circumstances, and there is no fault. Just as the world speaks of making bracelets and weaving clothes, or says that those born from eggs once entered the womb, there is no fault in speaking of past events based on present circumstances. Why is it that those who cannot have right knowledge upon entering the womb will certainly not have right knowledge in the stages of dwelling and exiting the womb? Because inferior awareness cannot overcome strong delusion, there is no reason for it. If, in the stage of about to enter the womb, the limbs and faculties are complete and undamaged, and are strong, superior, and clear, yet one still cannot have right knowledge, how much more so when the limbs and faculties are damaged during the stages of dwelling and exiting the womb?

缺。羸劣闇昧而能正知。理無容故。住正知者。由入胎時勝正知因一力引故。出正知者。由入住時勝正知因二力引故。又前三種入胎不同。謂轉輪王獨覺大覺。如其次第初入胎者。謂轉輪王。入位正知非住非出。二入胎者。謂獨勝覺。入住正知非於出位。三入胎者謂無上覺。入住出位皆能正知。此初三人以當名顯。復有差別如次應知。業智及俱三種勝故。第一業勝。宿世曾修廣大福故。第二智勝。久習多聞勝思擇故。第三俱勝。曠劫修行勝福慧故。除前三種余胎卵生。福智俱劣合成第四。有說。此四皆辯菩薩。謂最後有即是第三。睹史多天前生第二。遇迦葉波佛。次前生為初。自此已前皆是第四。或復初二三無數劫。如其次第前三入胎。自此已前皆是第四。豈不續有定是染心何容正知。入母胎藏正知正念說根律儀。夫根律儀決定是善。無斯過失。一切正知皆善性攝。非所許故。異此應無正知妄語。或入胎位據相續說。非唯正結生有剎那。於此位中善多染少。從多分故說為正知。或令于彼發起恭敬。于不迷亂立正知名。謂如實知此是我父此是我母故名正知。云何第三後有菩薩。于戒果等皆明瞭知。而入胎時有如是事。無始慣習率爾起心。斯有何過。或唯發起親愛染心。無非法愛。所餘問答如順正理。此中應說。誰往入胎

【現代漢語翻譯】現代漢語譯本缺乏。虛弱低劣、愚昧無知卻能具有正確的認知，在道理上是不允許的。安住于正確認知的人，是由於入胎時殊勝的正確認知之因的一種力量牽引的緣故。出生時具有正確認知的人，是由於安住和入住時殊勝的正確認知之因的兩種力量牽引的緣故。此外，前三種入胎的情況不同，指的是轉輪王（Chakravartin，擁有轉輪聖器的統治者）、獨覺（Pratyekabuddha，獨自證悟的覺者）、大覺（Buddha，完全覺悟的佛陀）。按照順序，最初入胎的是轉輪王，在入胎的位置具有正確的認知，但不是安住和出生時。第二種入胎的是獨覺，在安住和入住的位置具有正確的認知，但不是在出生時。第三種入胎的是無上覺，在安住、入住和出生時都能具有正確的認知。這最初的三種人以他們相應的名稱來顯示。還有其他的差別，應該按照順序瞭解，因為業、智慧以及兩者都殊勝的緣故。第一種是業殊勝，因為前世曾經修習廣大的福德的緣故。第二種是智慧殊勝，因為長期學習、聽聞，並且善於思考選擇的緣故。第三種是兩者都殊勝，因為在漫長的劫數中修行殊勝的福德和智慧的緣故。除了前三種之外，其餘的胎生和卵生，福德和智慧都低劣，合成為第四種。有人說，這四種都是指菩薩（Bodhisattva，追求覺悟的修行者），即最後有者就是第三種，在兜率天（Tushita Heaven，欲界天之一，彌勒菩薩所在）的前生是第二種，遇到迦葉波佛（Kashyapa Buddha，過去七佛之一）之前的前生是第一種，從這之前都是第四種。難道相續存在的一定是染污的心，怎麼能有正確的認知呢？進入母親的胎藏時，具有正確的認知、正確的念頭，並且具有根律儀（controlling the senses）。根律儀一定是善的，沒有這樣的過失。一切正確的認知都屬於善的性質，不是所允許的緣故。如果不是這樣，應該沒有具有正確認知的妄語。或者，入胎的位置是根據相續來說的，不僅僅是最初結生的一剎那。在這個位置中，善多於染，從大部分來說，所以說是正確的認知。或者，是爲了讓他們對那個位置發起恭敬心，對於不迷惑錯亂而建立正確的名稱，意思是如實地知道『這是我的父親』、『這是我的母親』，所以叫做正確的認知。為什麼第三種後有菩薩，對於戒律的果報等都明瞭知道，而入胎時會有這樣的事情發生呢？因為無始以來習慣性的、突然生起的心，這有什麼過失呢？或者僅僅是發起親愛染污的心，沒有非法的愛。其餘的問答如同《順正理論》（Nyayanusara-shastra）中所說。這裡應該說，誰前往入胎呢？ English version Lacking. Weak and inferior, ignorant and unenlightened, yet able to have correct knowledge, is not permissible in principle. One who abides in correct knowledge does so because of the force of a single cause, the superior cause of correct knowledge at the time of entering the womb. One who emerges with correct knowledge does so because of the force of two causes, the superior causes of correct knowledge at the time of abiding and residing. Furthermore, the previous three types of entering the womb are different, referring to a Chakravartin (wheel-turning king), a Pratyekabuddha (solitary Buddha), and a Buddha (fully enlightened one). In order, the first to enter the womb is the Chakravartin, having correct knowledge at the position of entering the womb, but not at the time of abiding or emerging. The second to enter the womb is the Pratyekabuddha, having correct knowledge at the time of abiding and residing, but not at the time of emerging. The third to enter the womb is the Buddha, able to have correct knowledge at the time of abiding, residing, and emerging. These first three are distinguished by their respective names. There are also other differences that should be understood in order, because of the superiority of karma, wisdom, and both. The first is superior in karma because of having cultivated vast merit in past lives. The second is superior in wisdom because of long practice, hearing much, and being skilled in contemplation and selection. The third is superior in both because of cultivating superior merit and wisdom over countless eons. Apart from the previous three, the remaining viviparous and oviparous beings are inferior in both merit and wisdom, forming the fourth type. Some say that these four all refer to Bodhisattvas (beings seeking enlightenment), that the last existence is the third type, the previous life in Tushita Heaven (a heaven in the desire realm, where Maitreya Bodhisattva resides) is the second type, the life before encountering Kashyapa Buddha (one of the past seven Buddhas) is the first type, and before that, all are the fourth type. Isn't it that the continuing mind is necessarily defiled, how can there be correct knowledge? When entering the mother's womb, one has correct knowledge, correct mindfulness, and possesses the 'root precepts' (controlling the senses). The root precepts are definitely good, there is no such fault. All correct knowledge belongs to the nature of goodness, not because it is permissible. If it were not so, there should be no false speech with correct knowledge. Or, the position of entering the womb is spoken of according to continuity, not just the single moment of initial rebirth. In this position, good is more than defilement, so it is said to be correct knowledge from the majority. Or, it is to cause them to generate respect for that position, establishing the name of correctness for not being confused or deluded, meaning truly knowing 'this is my father', 'this is my mother', so it is called correct knowledge. Why does the third type of future-existence Bodhisattva, who clearly knows the results of precepts and so on, have such things happen when entering the womb? Because of the habitual, sudden arising of the mind from beginningless time, what fault is there in this? Or, it is merely generating a loving and defiled mind, without unlawful love. The remaining questions and answers are as explained in the 'Nyayanusara-shastra' (Following the Course of Reason). Here it should be said, who goes to enter the womb?

【English Translation】 English translation line 1 English translation line 2

。何故問誰。以無我故。謂若無我為復說誰。從此世間乘中有蘊。往趣他世入住出胎。是故應有內用士夫。從此世間往入胎等。為遮彼故。頌曰。

無我唯諸蘊　　煩惱業所為　由中有相續　　入胎如燈焰　如引次第增　　相續由惑業　更趣于余世　　故有輪無初

論曰。無有實我能往入胎。所以者何。如色眼等自性作業。不可得故。世尊亦遮所執實我。是作受者能往後世。故世尊言。有業有異熟作者不可得。謂能捨此蘊及能續余蘊。乃至廣說。破四我執如順正理。若爾外道於何所緣而起我執。雖離諸蘊無別我性為執所緣。然唯諸蘊為境起執。如契經說。諸有執我等隨觀見。一切唯於五取蘊起。雖無如彼外道所說真實我性。而有聖教隨順世間所說假我。既無實我。依何假說。雖無實我。而於諸蘊隨順世間假說為我。何緣知說我唯托蘊非余。以染及凈法唯依蘊成故。謂我實無。且雜染法但依諸蘊剎那相續。由煩惱業勢力所為。中有相續得入母胎。譬如燈焰剎那相續轉至余方。諸蘊亦爾。且於欲界若未離貪。內外處為緣起非理作意。貪等煩惱從此而生。劣中勝思及識俱起。起已能牽當非愛果。亦為無間識等生緣。無間識等觀同異類前俱生緣而得起時。或善或染或無記性。起已復能引自當果。及為無間識等

【現代漢語翻譯】現代漢語譯本：問：為何要問誰？答：因為沒有『我』的緣故。問：如果無『我』，那又是誰在輪迴呢？既然有眾生從中陰身（中有）進入此世，又從這個世界進入他世，經歷入住母胎和出胎的過程，所以應該有一個內在的主體（士夫）從這個世界前往入胎等處。爲了駁斥這種觀點，頌文說：『無我唯諸蘊，煩惱業所為，由中有相續，入胎如燈焰，如引次第增，相續由惑業，更趣于余世，故有輪無初。』論述：實際上沒有真實的『我』能夠前往入胎。為什麼呢？因為就像色、眼等事物一樣，它們的自性作用是不可得的。世尊也遮止了外道所執著的真實的『我』，即那個作為作者和受者，能夠前往後世的『我』。所以世尊說：『有業有異熟，作者不可得。』意思是說，能夠捨棄此蘊，並且能夠延續其他蘊的『我』是不可得的。破除四種我執的方法，就像《順正理論》中所說的那樣。問：如果這樣，外道以什麼為所緣而生起我執呢？答：雖然離開了諸蘊，沒有其他的『我』的自性可以作為執著的所緣，但是他們僅僅以諸蘊為對像而生起執著。正如契經所說：『凡是執著于『我』等觀念的人，都是在五取蘊上產生的。』雖然沒有像外道所說的真實的『我』的自性，但是聖教中隨順世俗的說法，有假立的『我』。問：既然沒有真實的『我』，那麼依據什麼假立『我』呢？答：雖然沒有真實的『我』，但是可以依據諸蘊，隨順世俗的說法，假立為『我』。問：根據什麼知道說『我』只是依託于諸蘊，而不是其他呢？答：因為染污和清凈的法，都只是依靠諸蘊才能成就。也就是說，真實的『我』並不存在，而雜染的法只是依靠諸蘊剎那剎那的相續，由煩惱和業的勢力所為，使得中陰身（中有）相續不斷，得以進入母胎。譬如燈焰剎那剎那地相續，轉移到其他地方。諸蘊也是這樣。在欲界中，如果還沒有脫離貪慾，以內外處為緣，生起不如理的作意，貪等煩惱就由此而生。隨之生起下、中、上等的思和識。這些思和識生起后，能夠牽引當來的不如意的果報，也成為無間識等生起的因緣。無間識等觀察同類或異類的前一剎那的俱生緣而生起時，可能是善、染污或無記的性質。生起后，又能引生它自己的果報，並且成為無間識等的生緣。

【English Translation】 English version: Question: Why ask about 'who'? Answer: Because there is no 'self' (atman). Question: If there is no 'self', then who transmigrates? Since beings enter this world from the intermediate state (antarabhava), and from this world go to other worlds, experiencing entering the womb and emerging from the womb, there should be an inner agent (purusha) who goes from this world to entering the womb, etc. To refute this view, the verse says: 'No self, only the aggregates (skandhas), caused by afflictions (kleshas) and karma (action); due to the continuity of the intermediate state, entering the womb is like a lamp flame; like drawing in, gradually increasing, continuity is due to delusion and karma; further going to other worlds, therefore there is a cycle (samsara) without beginning.' Discussion: There is no real 'self' that can go to enter the womb. Why? Because, like form (rupa), eye (caksu), etc., their inherent nature and function are unobtainable. The World-Honored One (Bhagavan) also refutes the real 'self' clung to by non-Buddhists, that is, the 'self' as the agent and experiencer who can go to the next life. Therefore, the World-Honored One said: 'There is karma, there is its maturation (vipaka), but the agent is unobtainable.' Meaning that the 'self' that can abandon these aggregates and continue other aggregates is unobtainable. The method of refuting the four kinds of self-grasping is as described in the Nyayanusarasastra. Question: If so, what do non-Buddhists take as the object of their self-grasping? Answer: Although apart from the aggregates, there is no separate 'self' nature that can be the object of clinging, they only take the aggregates as the object of their clinging. As the sutra says: 'All those who cling to notions of 'self', etc., arise only in relation to the five aggregates of grasping (panca-upadanaskandha).' Although there is no real 'self' nature as described by non-Buddhists, there is a conventional 'self' spoken of in the holy teachings in accordance with worldly conventions. Question: Since there is no real 'self', based on what is the 'self' conventionally designated? Answer: Although there is no real 'self', one can conventionally designate 'self' in accordance with worldly conventions based on the aggregates. Question: How do we know that the 'self' is said to rely only on the aggregates and not on anything else? Answer: Because defiled and purified dharmas (phenomena) are accomplished only by relying on the aggregates. That is to say, the real 'self' does not exist, and defiled dharmas rely only on the momentary continuity of the aggregates, caused by the power of afflictions and karma, so that the continuity of the intermediate state (antarabhava) can enter the womb. For example, a lamp flame continues from moment to moment, moving to another place. The aggregates are also like this. In the desire realm (kamadhatu), if one has not yet detached from desire, taking the internal and external sense bases (ayatanas) as conditions, irrational attention (ayoniśo manaskara) arises, and afflictions such as greed arise from this. Inferior, middling, and superior thoughts (citta) and consciousness (vijnana) arise together. Having arisen, they can draw future undesirable results and also become the cause for the arising of the immediately subsequent consciousness, etc. When the immediately subsequent consciousness, etc., observes the co-emergent conditions of the same or different kinds and arises, it may be of a virtuous, defiled, or neutral nature. Having arisen, it can again bring about its own result and become the cause for the immediately subsequent consciousness, etc.

生緣。如是為緣後後次第能牽二果。隨應當知。此蘊相續領納先世惑業所引壽量等法。彼異熟勢至窮盡時。死識與依俱至滅位。能為中有識等生緣。中有諸蘊由先惑業。如幻相續往所生處。至母腹內中有滅時。復能為緣生生有蘊。譬如燈焰雖剎那滅而能前後。因果無間展轉相續得至余方。故雖無我蘊剎那滅。而能往趣後世義成。即此諸蘊如先惑業。勢力所引次第漸增。於一期中展轉相續。復由惑業往趣余世。現見因異果必有殊。故諸引業果量非等。壽果長短由業不同。隨業增微所引壽命與身根等。展轉相依。于羯邏藍頞部曇等後後諸位漸漸轉增。何等名為羯邏藍等。謂蘊相續轉變不同。如是漸增至根熟位。觀內外處作意等緣。和合發生貪等煩惱。造作增長種種諸業。由此惑業。復有如前中有相續轉趣余世。應知如是有輪無初。謂惑為因能造諸業。業為因故而能引生。生復為因起于惑業。從此惑業更復有生。故知有輪旋環無始。若執有始始應無因。始既無因余應自起。無異因故。現見相違。由此定無無因起法。無一常法少能為因。破自在中已廣遮遣。是故生死決定無初。猶如谷等展轉相續然有後邊。由因盡故。如種等盡芽等不生。生死既無究竟清凈。故染及凈唯依蘊成。執有實我便為無用。

說一切有部顯宗論卷

第十三大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第十四

尊者眾賢造

三藏法師玄奘奉　詔譯辯緣起品第四之三

已辯內外羯剌藍等種等道理因果相續。應知此即說名緣起。如是緣起其相云何。頌曰。

如是諸緣起　　十二支三際　前後際各二　　中八據圓滿

論曰。非諸緣起唯有十二。云何知然。如本論說。云何為緣起。謂一切有為。然契經中辯緣起處。或時具說十二有支。如勝義空契經等說。或說十一。如智事等經。或唯說十。如成喻經等。或復說九。如大緣起契經中說。或說有八。如契經言。諸有沙門或婆羅門。不如實知諸法性等。諸如是等所說差別。何緣論說與經有異。論隨法性經順化宜。故契經中分別緣起。隨所化者機宜異說。或論了義經義不了。或論通說有情無情。契經但依有情數說。依有情故染凈得成。佛為有情開顯此二。但為此事佛現世間。故契經中依有情說。為欲成立大義利故。分別緣起諸有支中具無量門義類差別。今且略辯。三生分位無間相續有十二支。一無明二行三識四名色五六處六觸七受八愛九取十有十一生十二老死。言三際者。一前際。二后際。三中際。即是過未及現三生。云何十二支於三際建立。謂

【現代漢語翻譯】現代漢語譯本第十三大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第十四

尊者眾賢造

三藏法師玄奘奉詔譯辯緣起品第四之三

已辯內外羯剌藍（Kalala，最初的胚胎）等種等道理因果相續。應知此即說名緣起（Pratītyasamutpāda，又稱「因緣生法」，指一切事物都是依因緣而生起）。如是緣起其相云何。頌曰。

如是諸緣起十二支三際前後際各二中八據圓滿

論曰。非諸緣起唯有十二。云何知然。如本論說。云何為緣起。謂一切有為。然契經中辯緣起處。或時具說十二有支。如勝義空契經等說。或說十一。如智事等經。或唯說十。如成喻經等。或復說九。如大緣起契經中說。或說有八。如契經言。諸有沙門或婆羅門。不如實知諸法性等。諸如是等所說差別。何緣論說與經有異。論隨法性經順化宜。故契經中分別緣起。隨所化者機宜異說。或論了義經義不了。或論通說有情無情。契經但依有情數說。依有情故染凈得成。佛為有情開顯此二。但為此事佛現世間。故契經中依有情說。為欲成立大義利故。分別緣起諸有支中具無量門義類差別。今且略辯。三生分位無間相續有十二支。一無明（Avidyā，對真理的無知）二行（Saṃskāra，業力）三識（Vijñāna，意識）四名色（Nāmarūpa，精神和物質）五六處（Ṣaḍāyatana，六根）六觸（Sparśa，感覺）七受（Vedanā，感受）八愛（Tṛṣṇā，渴愛）九取（Upādāna，執取）十有（Bhava，存在）十一生（Jāti，出生）十二老死（Jarā-maraṇa，衰老和死亡）。言三際者。一前際。二后際。三中際。即是過未及現三生。云何十二支於三際建立。謂

【English Translation】 English version Thirteenth Taisho Tripitaka Volume 29 No. 1563 Abhidharma-samuccaya-vyākhyā

Abhidharma-samuccaya-vyākhyā, Volume XIV

Composed by Venerable Vasubandhu

Translated under Imperial Order by the Tripiṭaka Master Xuanzang, Chapter Four, Section Three: Explanation of Dependent Origination

The types, reasons, causes, effects, and continuity of internal and external Kalala (the initial embryonic stage) etc., have been explained. It should be understood that this is called Pratītyasamutpāda (Dependent Origination, also known as 'conditioned arising,' referring to the fact that all things arise based on conditions). What are the characteristics of such Dependent Origination? The verse says:

These Dependent Originations, Twelve Limbs, Three Times, The past and future each have two, The middle eight are considered complete.

Treatise says: Dependent Origination is not limited to twelve. How is this known? As the original treatise says: What is Dependent Origination? It refers to all conditioned phenomena. However, in the sutras where Dependent Origination is discussed, sometimes all twelve limbs are fully explained, as in the Sheng Yi Kong Sutra (Sūnyatā Sutra). Sometimes eleven are mentioned, as in the Zhi Shi Sutra. Sometimes only ten are mentioned, as in the Cheng Yu Sutra. Sometimes nine are mentioned, as in the Da Yuan Qi Sutra. Sometimes eight are mentioned, as in the sutra that says: 'Those śrāmaṇas or brahmins who do not truly know the nature of phenomena, etc.' What is the reason for the differences in what the treatise says compared to the sutras? The treatise follows the nature of the Dharma, while the sutras adapt to the needs of those being taught. Therefore, the sutras explain Dependent Origination differently according to the capacities of those being taught. Or, the treatise explains the definitive meaning, while the sutras do not fully explain the meaning. Or, the treatise speaks generally of sentient and non-sentient beings, while the sutras only speak in terms of sentient beings. Because of sentient beings, defilement and purification are established. The Buddha reveals these two for sentient beings. The Buddha appears in the world only for this purpose. Therefore, the sutras speak in terms of sentient beings. In order to establish great benefit, the various limbs of Dependent Origination contain limitless meanings and categories. Now, let's briefly explain. The twelve limbs are the uninterrupted continuation of the three life phases: 1. Avidyā (Ignorance, ignorance of the truth), 2. Saṃskāra (Formations, karmic actions), 3. Vijñāna (Consciousness, awareness), 4. Nāmarūpa (Name and Form, mind and matter), 5. Ṣaḍāyatana (Six Sense Bases, six sense organs), 6. Sparśa (Contact, sensation), 7. Vedanā (Feeling, experience), 8. Tṛṣṇā (Craving, thirst), 9. Upādāna (Grasping, clinging), 10. Bhava (Becoming, existence), 11. Jāti (Birth, arising), 12. Jarā-maraṇa (Old Age and Death, decay and demise). The three times refer to: 1. the past, 2. the future, and 3. the present, which are the three lives of past, future, and present. How are the twelve limbs established in the three times? Namely,

前後際各立二支。中際八支。故成十二。無明行在前際。謂過去生。生老死在後際。謂未來生。所餘八在中際。謂現在生。前際二因所招五果。后際二果所待三因。非諸一生皆具此八。據圓滿者。說有八支。圓滿者何。謂支無缺。或由圓滿惑業所招。謂先增上惑業所引。此中意說。補特伽羅歷一切位名圓滿者。非諸中夭及色無色羯剌藍等。諸位闕故。世尊但約欲界少分補特伽羅說具十二。如大緣起契經中說。佛告阿難。識若不入胎得增廣大不。不也世尊。乃至廣說。是故若有補特伽羅。于次前生造無明行。具招現在識等五支。復于現生造愛取有。招次後世生等二支。應知此經依彼而說。若依一切補特伽羅立諸有支便成雜亂。謂彼或有現在五支。非次前生無明行果。及次後世生老死支非現在生愛取有果。彼皆非此經意所明。勿見果因相去隔絕。便疑因果感赴無能。應知緣起支略唯二。分前後際如次七支五支。以果與因屬因果故。或因與果五支七支。以因攝因果攝果故。謂現愛取即過無明。現在有支即過去行。現在世識即未來生。余現四支即當老死。是名因果二分差別。既說三際立十二支。謂無明行。乃至廣說。此中何法名為無明。乃至何法名為老死。頌曰。

宿惑位無明　　宿諸業名行　識正結生蘊　　六處前名

【現代漢語翻譯】現代漢語譯本前後兩際各設立兩支，中間一際設立八支，因此構成十二支。『無明』（avidyā，對事物真相的迷惑）和『行』（saṃskāra，由無明產生的行為）屬於前際，指的是過去的一生。『生』（jāti，出生）和『老死』（jarā-maraṇa，衰老和死亡）屬於后際，指的是未來的一生。其餘八支屬於中際，指的是現在的一生。前際的兩個因招致五種果報，后際的兩種果報依賴三種因。並非所有的一生都具備這八支，這裡是根據圓滿的情況來說有八支。什麼是圓滿的情況呢？就是指支分沒有缺失。或者是由圓滿的惑業所招致，指的是先前的增上惑業所引發。這裡的意思是說，補特伽羅（pudgala，個體）經歷一切階段才稱為圓滿，而不是指中途夭折以及色界和無色界的羯剌藍（kalala，受精卵最初的凝結狀態）等，因為這些階段有所缺失。世尊只是針對欲界少部分的補特伽羅來說明具備十二支，就像《大緣起契經》中所說的那樣。佛告訴阿難：『如果識（vijñāna，意識）不入胎，能夠增長廣大嗎？』阿難回答：『不能，世尊。』乃至廣說。因此，如果有個補特伽羅，在前一生造作了『無明』和『行』，就具備招致現在一生『識』等五支的條件；又在現在一生造作了『愛』（tṛṣṇā，渴愛）、『取』（upādāna，執取）和『有』（bhava，存在），就招致下一世的『生』和『老死』兩支。應當知道這部經是依據這種情況而說的。如果依據一切補特伽羅來設立諸有支，就會變得雜亂。因為他們或者有現在的五支，但不是前一生『無明』和『行』的果報；以及下一世的『生』和『老死』支，不是現在一生『愛』、『取』和『有』的果報。這些都不是這部經所要說明的。不要因為看到果和因相隔絕，就懷疑因果感應的能力。應當知道緣起支可以簡略為兩部分，以前後際來分，依次是七支和五支，因為果屬於因，因屬於果。或者因與果可以分為五支和七支，因為因包含因，果包含果。也就是說，現在的『愛』和『取』就是過去的『無明』，現在的『有』支就是過去的『行』。現在世的『識』就是未來的『生』，其餘現在的四支就是未來的『老死』。這叫做因果二分的差別。既然說了三際設立十二支，也就是『無明』和『行』，乃至廣說。這其中什麼法叫做『無明』，乃至什麼法叫做『老死』呢？頌文說：『宿惑位無明，宿諸業名行，識正結生蘊，六處前名』

【English Translation】 English version Two branches are established in each of the past and future existences, and eight branches in the middle existence, thus forming twelve. 『Avidyā』 (ignorance, delusion about the true nature of things) and 『Saṃskāra』 (volitional formations, actions arising from ignorance) belong to the past existence, referring to the past life. 『Jāti』 (birth) and 『Jarā-maraṇa』 (old age and death) belong to the future existence, referring to the future life. The remaining eight branches belong to the middle existence, referring to the present life. The two causes of the past existence bring about five results, and the two results of the future existence depend on three causes. Not all lives possess these eight branches; here, it is said that there are eight branches based on the complete situation. What is the complete situation? It refers to the branches being without deficiency, or caused by complete delusion and karma, referring to the previous increasing delusion and karma that lead to it. The meaning here is that a 『Pudgala』 (individual) is called complete when experiencing all stages, not referring to those who die prematurely or the 『Kalala』 (the initial coagulation of the fertilized egg) in the Form and Formless realms, because these stages are deficient. The World-Honored One only spoke of the twelve branches as being possessed by a small portion of 『Pudgalas』 in the Desire Realm, as stated in the 『Great Dependent Origination Sutra』. The Buddha told Ānanda, 『If consciousness (vijñāna) does not enter the womb, can it increase and become vast?』 Ānanda replied, 『No, World-Honored One.』 And so on. Therefore, if there is a 『Pudgala』 who, in the previous life, created 『Avidyā』 and 『Saṃskāra』, they possess the conditions to bring about the five branches of 『Vijñāna』 etc. in the present life; and in the present life, they create 『Tṛṣṇā』 (craving), 『Upādāna』 (grasping), and 『Bhava』 (becoming), which bring about the two branches of 『Jāti』 and 『Jarā-maraṇa』 in the next life. It should be known that this sutra is based on this situation. If all the branches of existence are established based on all 『Pudgalas』, it would become chaotic. Because they may have the five branches of the present, but not as the result of 『Avidyā』 and 『Saṃskāra』 from the previous life; and the branches of 『Jāti』 and 『Jarā-maraṇa』 of the next life are not the result of 『Tṛṣṇā』, 『Upādāna』, and 『Bhava』 from the present life. These are not what this sutra intends to explain. Do not doubt the ability of cause and effect to respond because you see the result and cause being separated. It should be known that the branches of dependent origination can be simplified into two parts, divided by the past and future existences, sequentially being seven branches and five branches, because the result belongs to the cause, and the cause belongs to the result. Or the cause and result can be divided into five branches and seven branches, because the cause includes the cause, and the result includes the result. That is to say, the present 『Tṛṣṇā』 and 『Upādāna』 are the past 『Avidyā』, and the present branch of 『Bhava』 is the past 『Saṃskāra』. The present 『Vijñāna』 is the future 『Jāti』, and the remaining four branches of the present are the future 『Jarā-maraṇa』. This is called the difference between the two divisions of cause and effect. Since it is said that the twelve branches are established in the three existences, that is, 『Avidyā』 and 『Saṃskāra』, and so on. Among these, what dharma is called 『Avidyā』, and what dharma is called 『Jarā-maraṇa』? The verse says: 『Past delusions are called ignorance; past actions are called formations; consciousness is the correct linking of aggregates; the name before the six sense bases』

色　從生眼等根　　三和前六處　於三受因異　　未了知名觸　在淫愛前受　　貪資具淫愛　為得諸境界　　遍馳求名取　有謂正能造　　牽當有果業　結當有名生　　至當受老死

論曰。于宿生中諸煩惱位。至今果熟總謂無明。何故無明聲總說煩惱。與牽後有行為定因故。業由惑發能牽後有。無惑有業後有無故非牽後有。諸行生時貪等於中皆有作用。彼行起位定賴無明。故無明聲總說煩惱。若爾何故唯前生惑總謂無明。此生不爾。唯前生惑似無明故。貪等煩惱未得果時。勢力無虧說為明利。若得果已。取與用虧不名明利。無明勢力設未虧損亦非明利。彼現行時亦難知故。前生諸惑至於今生。已得果故勢力虧損。其相不明似無明品。故唯前世惑可說無明聲。非於行中亦應同此說。假立名想。唯于同類故。于宿生中福等業位。至今果熟總名為行。初句位言流至老死。福等諸業相。業品當廣辯。何緣此宿業獨名為行。名隨義立故。其義云何。謂依眾緣和合已起惑展轉力和合已生。又能為緣已令果和合。或此和合已能為果緣。是謂行名所隨實義。宿生中業果今熟者。行相圓滿獨立行名。由此已遮來生果業。以彼業果仍未熟故。相未圓滿不立行名。豈不一切已與自果異熟因體皆具此相。即應一切皆立行名。

【現代漢語翻譯】現代漢語譯本色（rupa）：從眼根等感覺器官，以及感覺器官、對像和意識三者的結合，產生前六處（ayatana，即六個感覺入口）。由於三種感受（樂、苦、不苦不樂）的因緣不同，如果未能如實瞭解，就稱之為觸（sparsha）。在對淫慾和愛著產生之前所感受的，以及貪求資具和淫慾，爲了獲得各種境界，四處奔波追逐，這稱之為取（upadana）。有（bhava）是指能夠真正造作，牽引未來果報的業（karma）。結生（pratisamdhi）是指當有名色（nama-rupa）產生時。直至（老死），是指最終承受衰老和死亡。

論曰：在過去世中所造作的各種煩惱，直到果報成熟，總稱為無明（avidya）。為什麼用『無明』這個詞來總括所有的煩惱呢？因為它是牽引未來存在的行為的決定性原因。業是由煩惱引發的，能夠牽引未來的存在；如果沒有煩惱，即使有業，也不能牽引未來的存在。在諸行（samskara）生起的時候，貪等煩惱都在其中發揮作用。這些行為的生起，必定依賴於無明。因此，用『無明』這個詞來總括所有的煩惱。如果這樣說，為什麼只把前世的迷惑總稱為無明，而今生的迷惑不這樣稱呼呢？因為只有前世的迷惑才類似於無明。貪等煩惱在沒有得到果報的時候，勢力沒有減弱，可以稱為明利；如果已經得到果報，其作用就會減弱，不能稱為明利。無明的勢力即使沒有減弱，也不能稱為明利，因為它們在現行的時候也很難被察覺。前世的各種迷惑，到了今生，已經得到果報，勢力減弱，其相狀不明，類似於無明。因此，只有前世的迷惑才可以稱為無明。難道不應該在『行』中也同樣假立名想嗎？因為只有在同類事物中才可以這樣做。在過去世中所造作的福業等，直到果報成熟，總稱為行。第一句中的『位』字，是指從流轉到老死。福業等的相狀，將在業品中詳細辨析。為什麼只有過去世的業才被稱為『行』呢？因為名稱是根據意義而設立的。那麼，它的意義是什麼呢？是指依靠各種因緣和合而生起，迷惑輾轉相續，力量和合而生。又能夠作為因緣，使果報和合；或者這種和合已經能夠成為果報的因緣。這就是『行』這個名稱所代表的真實意義。過去世中所造作的業，其果報在今生已經成熟，其行相圓滿，可以獨立稱為『行』。由此可以排除來世的果報之業，因為那些業的果報還沒有成熟，其相狀尚未圓滿，不能稱為『行』。難道不是一切已經給予自身果報的異熟因體都具備這種相狀嗎？那麼，就應該一切都立為『行』這個名稱。

【English Translation】 English version Rupa (form): From the sense organs such as the eye, and the combination of sense organ, object, and consciousness, arise the six ayatanas (the six sense entrances). Due to the differences in the three types of feeling (pleasant, unpleasant, and neutral), if one does not understand them as they truly are, it is called sparsha (contact). That which is felt before the arising of lust and attachment, and the craving for possessions and lust, striving and pursuing in all directions to obtain various realms, is called upadana (grasping). Bhava (becoming) refers to the karma (action) that can truly create and lead to future consequences. Pratisamdhi (rebirth-linking) refers to when nama-rupa (name and form) arises. Until (old age and death), which means ultimately experiencing aging and death.

Treatise: The various afflictions created in past lives, until their fruition, are collectively called avidya (ignorance). Why is the term 'avidya' used to encompass all afflictions? Because it is the decisive cause for actions that lead to future existence. Karma is generated by afflictions and can lead to future existence; without afflictions, even if there is karma, it cannot lead to future existence. When samskaras (formations) arise, afflictions such as greed all play a role in them. The arising of these actions necessarily relies on avidya. Therefore, the term 'avidya' is used to encompass all afflictions. If this is the case, why are only the delusions of past lives collectively called avidya, and not the delusions of this life? Because only the delusions of past lives resemble avidya. When afflictions such as greed have not yet received their fruition, their power has not diminished and can be called bright and sharp; if they have already received their fruition, their function will diminish and they cannot be called bright and sharp. Even if the power of avidya has not diminished, it cannot be called bright and sharp, because they are difficult to perceive when they are active. The various delusions of past lives, having received their fruition in this life, have diminished in power, and their appearance is unclear, resembling the nature of avidya. Therefore, only the delusions of past lives can be called avidya. Shouldn't the same be done for 'samskara', establishing a nominal designation? Because it can only be done among similar things. The meritorious deeds and so on created in past lives, until their fruition, are collectively called samskara. The word 'position' in the first sentence refers to the flow until old age and death. The characteristics of meritorious deeds and so on will be analyzed in detail in the chapter on karma. Why is only the karma of past lives called 'samskara'? Because the name is established according to the meaning. So, what is its meaning? It refers to that which arises relying on the combination of various conditions, and the delusions continue to arise, and the power combines to arise. It can also serve as a condition, causing the fruition to combine; or this combination can already become the condition for fruition. This is the true meaning represented by the name 'samskara'. The karma created in past lives, whose fruition has matured in this life, its characteristics are complete, and it can be independently called 'samskara'. This excludes the karma of future lives, because the fruition of those karmas has not yet matured, and their characteristics are not yet complete, and they cannot be called 'samskara'. Isn't it the case that everything that has given its own fruition, the nature of the vipaka (result), possesses this characteristic? Then, everything should be established with the name 'samskara'.

此體是何。謂諸非業及業前生。已得果者雖有此理。而就勝說業為異熟因。牽果最勝故。現在生業果粗顯易知故因。此能信知過去生果業。是故唯此獨立行名。雖一切因已與果者總應名行。然此唯說能招後有諸異熟因。故無行名不遍相失。是故成就唯宿生中感此生業獨名為行。于母胎等正結生時。一剎那位五蘊名識。此剎那中識最勝故。此唯意識。於此位中五識生緣。猶未具故。識是何義。謂能了者。佛說能了者名識取蘊故。頗勒具那契經中說。我終不說有能了者。此不說言表不顯義。意為遮有自在無緣不依他成我爲了者。不遮識是能了者性。勝義空經遮別作者。許諸行體是作者故。結生識后六處生前。中間諸位總稱名色。豈不已生身意二處。應言此在四處生前此難不然。未圓勝故。謂前二位處猶減劣。六處位中處方圓勝。又六處位身意二根方全分得。具現行故。謂要支開位方得男女根。爾時諸識身乃容皆現起。故身意處六處位中。方全分得及具現起。由斯故說六處生前是名色位。此說為善。從生眼耳鼻舌四根。三和合前說名六處。謂名色后六處已生。乃至根境識未具和合位。下中上品次第漸增。於此位中總名六處。豈於此位諸識不生。而得說三未具和合。且無一位意識不生。名色位中身識亦起。況六處位言無三和。

【現代漢語翻譯】現代漢語譯本『此體是何』（這個『行』的本體是什麼）？是指那些非善業以及導致前世產生的業。雖然已經獲得果報的業也有這種道理，但就殊勝的角度來說，業是產生異熟果（vipāka-phala）的原因，因為它牽引果報最為強大。而且，現在產生的業的果報粗顯易懂，因此可以由此推知過去產生的業的果報。所以，只有這種業才能獨立被稱為『行』。雖然一切已經產生果報的因都應該被稱為『行』，但這裡只說那些能夠招致後有的各種異熟因，因此，如果不是異熟因，就不能被稱為『行』，這樣就沒有不普遍的過失。所以，成就了只有宿世所生的、能夠感受此生的業，才能被單獨稱為『行』。在母胎等處，正當結生（pratisaṃdhi）的時候，一個剎那（kṣaṇa）位的五蘊（pañca-skandha）被稱為『識』。因為在這個剎那中，『識』最為殊勝，所以這裡特指意識（mano-vijñāna）。因為在這個階段，五識（pañca-vijñāna）產生的因緣還不具備。『識』是什麼意思？是指能夠了別（vijñāna）者。佛說能夠了別者名為『識』，這是因為『識』能夠取蘊（skandha）。《頗勒具那契經》（Phallekuṇā Chit Sutra）中說，『我終不說有能了者』。這裡所說的『不說』，表達的是不顯義，意在遮止有自在的、無緣的、不依賴他而成就的『我』作爲了別者，而不是遮止『識』作為能夠了別者的性質。《勝義空經》（Paramārtha-śūnyatā Sutra）遮止了別異的作者，因為經中允許諸行的本體是作者。在結生識之後、六處（ṣaḍāyatana）產生之前，中間的各個階段總稱為『名色』（nāma-rūpa）。難道不是已經產生了身處（kāya-āyatana）和意處（manas-āyatana）了嗎？應該說，這是在四處產生之前。這種疑問是不成立的，因為它們還不圓滿殊勝。也就是說，前兩個階段的處還減損低劣，只有在六處位中，處才圓滿殊勝。而且，在六處位中，身根（kāya-indriya）和意根（manas-indriya）才能完全分得，並具足現行。也就是說，只有在肢體展開的時候，才能確定男女根，那時，諸識和身體才能夠全部現起。所以，身處和意處在六處位中，才能完全分得並具足現起。因此，才說六處產生之前是名色位。這種說法是正確的。從產生眼、耳、鼻、舌四根，到三和合（tisro gatayo）之前，稱為『六處』。也就是說，從名色之後，六處已經產生，直到根、境、識還沒有具足和合的階段，下、中、上品次第漸增。在這個階段中，總稱為『六處』。難道在這個階段，諸識沒有產生嗎？怎麼能說三未具和合呢？即使沒有一個階段沒有意識產生，名色位中身識也已經生起，更何況六處位，怎麼能說沒有三和合呢？

【English Translation】 English version 『What is this entity?』 It refers to those non-virtuous actions (akuśala-karma) and the actions that lead to the arising of the previous life. Although those actions that have already yielded their results also have this characteristic, from a superior perspective, action is the cause of the maturation result (vipāka-phala), because it is the most powerful in drawing forth the result. Moreover, the results of actions arising in the present are easily understood, so one can infer the results of actions from past lives. Therefore, only this action is independently called 『formation』 (saṃskāra). Although all causes that have already produced results should be called 『formations,』 this only refers to those maturation-producing causes that can bring about future existence (bhava). Therefore, if it is not a maturation-producing cause, it cannot be called 『formation,』 so there is no fault of non-pervasiveness. Therefore, the action that is accomplished only from past lives and can be experienced in this life is uniquely called 『formation.』 In the womb and other places, at the moment of conception (pratisaṃdhi), the five aggregates (pañca-skandha) in a single moment (kṣaṇa) are called 『consciousness』 (vijñāna). Because in this moment, 『consciousness』 is the most prominent, it specifically refers to mind-consciousness (mano-vijñāna). This is because, at this stage, the conditions for the arising of the five consciousnesses (pañca-vijñāna) are not yet complete. What is the meaning of 『consciousness』? It refers to that which is capable of discernment (vijñāna). The Buddha said that that which is capable of discernment is called 『consciousness,』 because 『consciousness』 can grasp the aggregates (skandha). In the Phallekuṇā Chit Sutra, it is said, 『I never say that there is a discerner.』 The 『not saying』 here expresses a non-explicit meaning, intending to negate a self (ātman) that is independent, without conditions, and not dependent on others as the discerner, not to negate the nature of 『consciousness』 as being capable of discernment. The Paramārtha-śūnyatā Sutra negates a separate agent, because the sutra allows the essence of all formations to be the agent. After the consciousness at conception and before the arising of the six sense bases (ṣaḍāyatana), the intermediate stages are collectively called 『name and form』 (nāma-rūpa). Hasn't the body base (kāya-āyatana) and the mind base (manas-āyatana) already arisen? It should be said that this is before the arising of the four bases. This question is not valid, because they are not yet complete and superior. That is, the bases in the first two stages are still diminished and inferior; only in the stage of the six sense bases are the bases complete and superior. Moreover, in the stage of the six sense bases, the body faculty (kāya-indriya) and the mind faculty (manas-indriya) can be fully obtained and are fully manifest. That is, only when the limbs are developed can the male and female organs be determined, and at that time, all the consciousnesses and the body can fully arise. Therefore, the body base and the mind base are fully obtained and fully manifest in the stage of the six sense bases. Therefore, it is said that the stage before the arising of the six sense bases is the stage of name and form. This statement is correct. From the arising of the four faculties of eye, ear, nose, and tongue, to before the three harmonies (tisro gatayo), it is called 『six sense bases.』 That is, from after name and form, the six sense bases have already arisen, until the stage where the faculties, objects, and consciousnesses have not yet fully harmonized, gradually increasing in inferior, intermediate, and superior order. In this stage, it is collectively called 『six sense bases.』 Haven't the consciousnesses arisen in this stage? How can it be said that the three are not yet harmonized? Even if there is not a single stage without the arising of mind-consciousness, body-consciousness has already arisen in the stage of name and form, let alone in the stage of the six sense bases, how can it be said that there is no three harmonies?

所餘識身亦容得起。然非恒勝故。未立三和名。於此位中唯六處勝。故約六處以標位別。薄伽梵說。根境識三具和合時說名為觸。謂未能了三受因異。但具三和。彼位名觸。觸差別義后當廣辯。已了三受因差別相。未起淫貪。此位名受。謂已能了苦樂等緣。淫愛未行。說名受位。受差別義后當廣辯。貪妙資具淫愛現行未廣追求。此位名愛妙資具者。謂妙資財。貪此及淫總名為愛。廣辯愛義如隨眠品。為得種種可意境界周遍馳求。此位名取。取有四種。謂欲及見戒禁我語。取差別故。以能取故說名為取。即諸煩惱作相想業。謂欲界系煩惱隨煩惱除見名欲。取如馬等車。三界四見名為見取。彼戒禁取名戒禁取。色無色界系煩惱隨煩惱。唯除五見名我語取。如是諸取隨眠品中當廣分別。無明不立為別取者。自力無明不猛利故。非解性故。相應無明他煩惱力令能取故。離余見立戒禁取者。于能集業力最勝故。于集業門力齊四見。由此一見令業熾然。乘違聖道遠離解脫。故戒禁取別立取名。以諸取名錶執取義。雖煩惱類皆能執取。而其二取執取義勝。故唯此二俱得取名。以二於他最堅執故。然於此二戒禁取強。如所蔽執熾然行故。由是離余別立為取。四見皆以慧為性故。對余煩惱執取義強。攝四簡余立為見取。諸餘煩惱定不定地

【現代漢語翻譯】現代漢語譯本：所剩餘的意識之身也能夠容納（煩惱），然而它並非總是強盛，所以沒有建立『三和』（根、境、識三者和合）的名稱。在這個階段中，只有六處（眼、耳、鼻、舌、身、意）是強盛的，所以根據六處來標明階段的差別。薄伽梵（Bhagavan，佛陀的尊稱）說，根、境、識三者完全和合的時候，稱之為『觸』。這是說，還沒有了知三種感受（苦、樂、舍）的因緣差別，只是具備了三和。那個階段叫做『觸』。『觸』的差別意義，後面將會詳細辨析。已經了知三種感受的因緣差別，但還沒有生起淫慾貪愛，這個階段叫做『受』。這是說，已經能夠了知苦、樂等的因緣，淫慾愛還沒有發生，所以叫做『受』的階段。『受』的差別意義，後面將會詳細辨析。貪戀美妙的資具，淫慾愛已經顯現，但還沒有廣泛地追求，這個階段叫做『愛』。美妙的資具，指的是美好的資財。貪戀這些以及淫慾，總稱為『愛』。詳細辨析『愛』的意義，在《隨眠品》中。爲了得到種種可意的境界，周遍地馳求，這個階段叫做『取』。『取』有四種，就是欲取、見取、戒禁取、我語取。因為『取』的差別，因為能夠執取，所以稱之為『取』。也就是各種煩惱所作的相、想、業。屬於欲界的煩惱和隨煩惱，除了見，叫做欲取，比如馬等同於車。三界四見，叫做見取。那些戒禁取，叫做戒禁取。色界和無色界的煩惱和隨煩惱，唯獨除了五見，叫做我語取。像這樣的各種『取』，在《隨眠品》中將會詳細分別。無明不被立為單獨的『取』，是因為無明自身的力量不猛利，不是解脫的性質，相應的無明是依靠其他煩惱的力量，才能夠執取。離開其他的見而單獨建立戒禁取，是因為它對於積聚業力的力量最強盛。在積聚業的方面，它的力量與四見相等。由於這一個見，使得業熾盛，違背聖道，遠離解脫，所以戒禁取單獨建立『取』的名稱。用各種『取』的名稱，來表示執取的意義。雖然煩惱的種類都能夠執取，但是其中的兩種『取』，執取的意義最強盛，所以只有這兩種都得到『取』的名稱。因為這兩種對於其他的執著最為堅固。然而在這兩種之中，戒禁取更強，就像被遮蔽的執著熾盛地執行一樣。因此離開其他的而單獨建立為『取』。四見都是以智慧為體性，相對於其他的煩惱，執取的意義強盛，所以總攝四見而簡略其他的，建立為見取。其餘的煩惱，在不定地

【English Translation】 English version: The remaining consciousness-body can also accommodate (afflictions). However, it is not always dominant, so the name 'Threefold Combination' (the combination of root, object, and consciousness) is not established. In this stage, only the six sense bases (eye, ear, nose, tongue, body, and mind) are dominant, so the distinction of stages is marked according to the six sense bases. The Bhagavan (Bhagavan, the honorable title of the Buddha) said that when the three, root, object, and consciousness, are fully combined, it is called 'Touch' (Sparsha). This means that one has not yet understood the differences in the causes of the three feelings (suffering, pleasure, and neutral), but merely possesses the threefold combination. That stage is called 'Touch'. The different meanings of 'Touch' will be explained in detail later. Having understood the differences in the causes of the three feelings, but without arising lustful desire, this stage is called 'Feeling' (Vedana). This means that one is already able to understand the causes of suffering, pleasure, etc., but lustful love has not yet arisen, so it is called the stage of 'Feeling'. The different meanings of 'Feeling' will be explained in detail later. Coveting wonderful resources, lustful love has already manifested, but without extensively seeking, this stage is called 'Craving' (Trishna). Wonderful resources refer to wonderful wealth. Coveting these and lust is collectively called 'Craving'. The detailed explanation of the meaning of 'Craving' is in the 'Chapter on Latent Afflictions' (Anusaya-prakarana). In order to obtain various desirable realms, extensively striving, this stage is called 'Grasping' (Upadana). There are four types of 'Grasping', namely, desire-grasping (kama-upadana), view-grasping (drsti-upadana), morality-and-ritual-grasping (sila-vrata-upadana), and self-assertion-grasping (atma-vada-upadana). Because of the differences in 'Grasping', and because of the ability to grasp, it is called 'Grasping'. That is, the aspects, thoughts, and actions produced by various afflictions. The afflictions and secondary afflictions belonging to the desire realm, except for views, are called desire-grasping, like a horse being equivalent to a cart. The four views of the three realms are called view-grasping. Those morality-and-ritual-grasping are called morality-and-ritual-grasping. The afflictions and secondary afflictions of the form and formless realms, except for the five views, are called self-assertion-grasping. Such various 'Graspings' will be explained in detail in the 'Chapter on Latent Afflictions'. Ignorance (Avidya) is not established as a separate 'Grasping' because the power of ignorance itself is not strong, and it is not of the nature of liberation. The corresponding ignorance is able to grasp because of the power of other afflictions. Separating morality-and-ritual-grasping from other views and establishing it separately is because its power to accumulate karma is the strongest. In terms of accumulating karma, its power is equal to the four views. Because of this one view, karma becomes intense, opposing the noble path and distancing oneself from liberation, so morality-and-ritual-grasping is separately established with the name 'Grasping'. The names of various 'Graspings' are used to express the meaning of grasping. Although all types of afflictions are able to grasp, the meaning of grasping is strongest in these two types, so only these two receive the name 'Grasping'. Because these two are the most firmly attached to others. However, among these two, morality-and-ritual-grasping is stronger, just like the obscured attachment operating intensely. Therefore, it is established separately from others as 'Grasping'. The four views are all of the nature of wisdom, and relative to other afflictions, the meaning of grasping is strong, so the four views are collectively summarized and others are simplified, establishing view-grasping. The remaining afflictions, in the indeterminate ground

有差別故。不善無記因差別故。立餘二取。所餘抉擇如順正理。即由如是取為緣故。馳求種種可意境時。必定引生牽當有業。謂由愛力取增盛時。種種馳求善不善境。為得彼故積集眾多。能牽後有凈不凈業。此業生位總名有支。應知此中由此依此能有當果。故立有名。有有二種。謂業異熟。今於此中唯取業有辯當生果。近因性故取為緣有。契經說故。唯諸業有取為緣故。如前際行無明為緣。取為緣生后際業有。正結生有位即立為生支。如此生中行為緣故。初結生位名為識支。如是來生有為緣故。初結生位名為生支。此位此名正所須故。謂于現世識用分明。未來世中生用最顯。隨自用顯以立支名。或余經中說生苦故。為造天趣後有業者。令生厭舍故說為生。或顯後有業皆能招苦果。為令不造故說為生。由是余經說生等苦畢竟寂滅名般涅槃。是故生名顯在當果。此生支后至當受。支中間諸位。總名老死。即如現在名色六處觸受四支。于當來生如是四位名為老死。為令厭舍欣當有心。以老死名顯當過患。故契經說。五取蘊生應知即是老死起義。所餘抉擇如順正理。又諸緣起差別說四。一者剎那。二者遠續。三者連縛。四者分位。有餘復說顯法功能。此中剎那。謂因與果俱時行也。如契經說。眼及色為緣生於眼識等。又契經說

。眼色為緣生癡所生染濁作意。此中所有癡即無明。癡者希求。即名為愛。愛者所發。表即名業。故一剎那有緣起義。有餘師說。一剎那中具十二支。實有俱起如貪俱起。發業心中癡謂無明。思即是行。于諸境事了別名識。識俱三蘊總稱名色。有色諸根說為六處。識相應觸名為觸。識相應受名為受。貪即是愛。與此相應諸纏名取。所發身語二業名有。如是諸法起即名生。熟變名老。滅壞名死。此廣抉擇如順正理。遠續緣起。謂前後際。有順后受及不定受。業煩惱故無始輪轉。如說有愛等本際不可知。又應頌言。

我昔與汝等　　於四種聖諦　不如實見故　　久流轉生死

連縛緣起。謂同異類因果無間相屬而起。如契經說。無明為因生於貪染。明為因故無貪染生。又契經說。從善無間染無記生。或復翻此分位緣起。謂三生中十二五蘊。無間相續顯法功能。謂如經說業為生因愛為起因。如是等類功能差別。於此五種緣起類中。世尊說何。頌曰。

佛依分位說　　從勝立支名

論曰。佛依分位說諸緣起。若支支中皆具五蘊何緣但立無明等名。以諸位中無明等勝。故就勝立無明等名。謂若位中無明最勝。此位五蘊總名無明。乃至位中老死最勝。此位五蘊總名老死。故體雖總名別無失。如是前位五蘊為緣

【現代漢語翻譯】現代漢語譯本：眼色的產生是由於愚癡所生的染污作意。這裡所說的愚癡就是無明（avidyā，對事物真相的迷惑）。愚癡的表現是希求，這就叫做愛（tṛṣṇā，渴愛）。由愛所引發的行為，就叫做業（karma，行為）。因此，在一剎那間就具備了緣起的意義。有些論師說，一剎那中就具備了十二支（dvādaśāṅga，十二因緣）。實際上是同時生起的，比如貪（rāga，貪慾）同時生起。在發起業的心中，愚癡被稱為無明，思慮被稱為行（saṃskāra，行）。對於各種境事的了別稱為識（vijñāna，意識）。與識同時生起的三蘊（蘊，skandha，構成個體存在的要素，這裡指受、想、行三蘊）總稱為名色（nāmarūpa，名色）。有色的諸根被稱為六處（ṣaḍāyatana，六處）。與識相應的觸（sparśa，觸）稱為觸。與識相應的受（vedanā，感受）稱為受。貪就是愛。與愛相應的各種纏縛稱為取（upādāna，執取）。所發起的身體和語言兩種業稱為有（bhava，有）。像這樣諸法的生起就叫做生（jāti，生）。成熟變化叫做老（jarā，老）。滅壞叫做死（maraṇa，死）。這些廣泛的抉擇，就像《順正理論》中所說的那樣。遠續緣起，指的是前後際（時間上的前後關係）。有順后受和不定受。由於業和煩惱的原因，無始以來都在輪迴。就像所說的，有愛等的本際是不可知的。又應該用頌文來說：『我昔與汝等，於四種聖諦（catvāri āryasatyāni，四聖諦）不如實見故，久流轉生死』連縛緣起，指的是同類或異類的因果之間，沒有間隔地相互關聯而生起。就像契經（sūtra，佛經）所說，以無明為因而生起貪染，以明為因而沒有貪染生起。又契經說，從善無間地生起染污或無記。或者反過來。分位緣起，指的是三生（過去、現在、未來三世）中的十二支和五蘊（pañca-skandha，五蘊），沒有間隔地相續，顯現諸法的功用。比如經中所說，業是生的原因，愛是起的原因。像這樣各種功用的差別。在這五種緣起類別中，世尊（Śākyamuni，釋迦牟尼）說的是哪一種呢？頌文說：『佛依分位說，從勝立支名』論曰：佛依據分位來說明各種緣起。如果每個支中都具備五蘊，為什麼只建立無明等名稱呢？因為在各個分位中，無明等最為殊勝，所以就依據殊勝的方面來建立無明等名稱。也就是說，如果某個分位中無明最殊勝，這個分位的五蘊總稱為無明。乃至某個分位中老死最殊勝，這個分位的五蘊總稱為老死。所以，本體雖然是總體的，但名稱不同也沒有過失。像這樣，前一個分位的五蘊作為緣

【English Translation】 English version: The arising of eye-consciousness is due to defiled mental activity born of ignorance. Here, 'ignorance' (avidyā) is precisely ignorance. The manifestation of ignorance is craving (tṛṣṇā). The action initiated by craving is called karma. Therefore, in a single instant, the meaning of dependent origination is complete. Some teachers say that a single instant contains the twelve links (dvādaśāṅga) of dependent origination. In reality, they arise simultaneously, like greed (rāga) arising together. In the mind that initiates karma, ignorance is called ignorance, and thought is called formation (saṃskāra). The discernment of various objects and events is called consciousness (vijñāna). The three aggregates (skandha) that arise together with consciousness (feeling, perception, and mental formations) are collectively called name and form (nāmarūpa). The sense organs with form are referred to as the six sense bases (ṣaḍāyatana). Contact (sparśa) that is associated with consciousness is called contact. Feeling (vedanā) that is associated with consciousness is called feeling. Greed is craving. The various entanglements associated with it are called grasping (upādāna). The two karmas initiated by body and speech are called existence (bhava). The arising of such dharmas is called birth (jāti). Maturation and change are called aging (jarā). Destruction and decay are called death (maraṇa). These extensive discriminations are as described in the Nyāyānusāra-śāstra. Remote continuation of dependent origination refers to the past and future (temporal relationships). There are karmas that ripen in the next life and those that ripen indeterminately. Due to karma and afflictions, there is beginningless wandering in samsara. As it is said, the ultimate origin of craving and so on is unknowable. Furthermore, one should recite the verse: 'I, along with you all, Because we did not truly see The Four Noble Truths (catvāri āryasatyāni), Have long wandered in samsara.' Connected dependent origination refers to the uninterrupted arising of cause and effect, whether of the same or different types. As the sutra (sūtra) says, ignorance is the cause for the arising of craving, and knowledge is the cause for the non-arising of craving. Also, the sutra says that from wholesome, defiled or neutral states arise without interruption. Or vice versa. Segmented dependent origination refers to the uninterrupted continuation of the twelve links and the five aggregates (pañca-skandha) in the three lives (past, present, and future), revealing the functions of dharmas. For example, as the sutra says, karma is the cause of birth, and craving is the cause of arising. Such are the differences in function. Among these five types of dependent origination, which one did the World-Honored One (Śākyamuni) speak of? The verse says: 'The Buddha spoke according to segments, Establishing names of links based on what is predominant.' The treatise says: The Buddha explained the various dependent originations according to segments. If each link contains all five aggregates, why are only names such as ignorance established? Because in each segment, ignorance and so on are most prominent, therefore names such as ignorance are established based on what is predominant. That is to say, if ignorance is most prominent in a certain segment, the five aggregates in that segment are collectively called ignorance. And so on, until old age and death are most prominent in a certain segment, the five aggregates in that segment are collectively called old age and death. Therefore, although the substance is collective, there is no fault in having different names. In this way, the five aggregates of the previous segment serve as the condition

。總能引生后位五蘊。隨所應說一切一切。經主妄謂上義為非。所以者何。經異說故。如契經說。云何為無明。謂前際無智。乃至廣說。此了義說。不可抑令成不了義。故前所說分位緣起。經義相違。此無所違如標釋故。謂雖有貪等亦為行緣而但標無明。觀別因故。又雖十二處皆為觸緣。而由觀別因但標六處。又雖想等亦用觸為緣。而觀別因但摽觸緣受。諸如是等其類寔多。如觀別因但摽少分。亦即由此唯釋所標。如何執斯爲了義說。此廣抉擇如順正理。何緣於三際建立緣起支。頌曰。

於前后中際　　為遣他愚惑

論曰。依有情數立十二支。為三際中遣彼愚惑。彼於三際愚惑者何。如契經言。我於過去世為曾有非有。何等我曾有。云何我曾有。我于未來世為當有非有。何等我當有。云何我當有。于現在世何等是我。此我云何。我誰所有。我當有誰。為除如是三際愚惑。故經唯說。有情緣起三際緣起如前已說。謂無明行及生老死並識至受。故契經說。若有苾芻。于諸緣起緣已生法。能以如實正慧觀見。彼必不於三際愚惑。謂我於過去世為曾有非有等。是故為除三際愚惑。唯依有情數立三際緣起。雖有十二支而三二為性。三謂惑業事。二謂果與因。其義云何。頌曰。

三煩惱二業　　七事亦名果　略果

【現代漢語翻譯】現代漢語譯本：總是能夠引發後續階段的五蘊（panchaskandha，構成個體的五種聚合）。根據情況，可以對一切事物進行說明。經主錯誤地認為上述的意義是不正確的。為什麼呢？因為經典有不同的說法。例如，在契經（sutra，佛經）中說：『什麼是無明（avidya，無知）？』說是對過去世的無知，乃至廣說。這是了義（nitartha，究竟的意義）的說法，不能強行使其成為不了義（neyartha，非究竟的意義）。因此，之前所說的分位緣起（pratityasamutpada， dependent origination）與經義相違背。這並沒有什麼相違背，就像標示和解釋一樣。雖然有貪（raga，貪慾）等煩惱也作為行的緣，但只標示無明，是因為觀察不同的原因。又如，雖然十二處（ayatana，感覺的來源）都是觸（sparsha，接觸）的緣，但由於觀察不同的原因，只標示六處（sadayatana，六種感覺來源）。又如，雖然想（samjna，認知）等也以觸為緣，但觀察不同的原因，只標示觸緣受（vedana，感受）。諸如此類的情況非常多。就像觀察不同的原因，只標示少部分一樣，也因此只解釋所標示的內容。怎麼能認為這是了義的說法呢？對此的廣泛辨析，就像《順正理論》（Nyayanusara-sastra）中所說的那樣。為什麼要在三際（trikala，過去、現在、未來）中建立緣起支（pratityasamutpada-anga，十二緣起的各個環節）呢？頌曰：『爲了去除他人於前后中際的愚惑。』論曰：依據有情（sattva，眾生）的數量建立十二支，是爲了去除他們在三際中的愚惑。他們在三際中的愚惑是什麼呢？如契經所說：『我於過去世是否曾經存在過或不存在過？什麼樣的我曾經存在過？我是如何曾經存在過的？我于未來世是否將要存在或不存在？什麼樣的我將要存在？我將如何存在？于現在世，什麼是我？這個我是什麼樣的？我是誰的？我將是誰的？』爲了去除這些關於三際的愚惑，所以經典只說了有情緣起的三際緣起，如前所述，即無明、行以及生老死（jati-jaramarana，出生、衰老和死亡），以及識（vijnana，意識）至受。所以契經說：『如果有比丘（bhiksu，出家修行的男性），對於諸緣起緣已生法，能夠以如實的正慧觀察，那麼他必定不會對三際感到愚惑。』即我於過去世是否曾經存在過或不存在過等等。因此，爲了去除三際的愚惑，只依據有情的數量建立三際緣起。雖然有十二支，但從性質上來說是三二。三是指惑、業、事，二是指果與因。其意義是什麼呢？頌曰：『三是煩惱，二是業，七是事，也稱為果。』

【English Translation】 English version: It always leads to the arising of the five skandhas (panchaskandha, the five aggregates that constitute an individual) in the subsequent stage. According to the situation, everything can be explained. The master of the sutra mistakenly believes that the above meaning is incorrect. Why? Because the sutras have different statements. For example, in the sutra (sutra, Buddhist scripture) it says: 'What is ignorance (avidya, ignorance)?' It says it is ignorance of the past, and so on. This is a definitive (nitartha, ultimate meaning) statement, and it cannot be forced to become a non-definitive (neyartha, non-ultimate meaning) statement. Therefore, the previously mentioned division of dependent origination (pratityasamutpada, dependent origination) contradicts the meaning of the sutra. This is not contradictory, just like the indication and explanation. Although afflictions such as greed (raga, greed) also serve as conditions for action, only ignorance is indicated because of observing different causes. Also, although the twelve sources (ayatana, source of sensation) are all conditions for contact (sparsha, contact), only the six sources (sadayatana, six sources of sensation) are indicated because of observing different causes. Also, although perception (samjna, cognition) and so on also use contact as a condition, only contact as a condition for feeling (vedana, feeling) is indicated because of observing different causes. There are many such situations. Just like observing different causes and only indicating a small part, and therefore only explaining what is indicated. How can one consider this a definitive statement? The extensive analysis of this is as described in the Nyayanusara-sastra (Nyayanusara-sastra). Why establish the limbs of dependent origination (pratityasamutpada-anga, each link of the twelve dependent origination) in the three times (trikala, past, present, future)? The verse says: 'To dispel the delusion of others regarding the past, present, and future.' The treatise says: Establishing the twelve limbs based on the number of sentient beings (sattva, sentient beings) is to dispel their delusion in the three times. What is their delusion in the three times? As the sutra says: 'Did I exist or not exist in the past? What kind of I existed? How did I exist? Will I exist or not exist in the future? What kind of I will exist? How will I exist? In the present, what is I? What is this I like? Whose am I? Whose will I be?' To dispel these delusions about the three times, the sutra only speaks of the dependent origination of sentient beings in the three times, as mentioned earlier, namely ignorance, action, and birth, old age, and death (jati-jaramarana, birth, aging, and death), as well as consciousness (vijnana, consciousness) to feeling. Therefore, the sutra says: 'If a bhiksu (bhiksu, a male who has left home to practice) can observe the arisen phenomena of dependent origination with true and correct wisdom, then he will certainly not be deluded about the three times.' That is, whether I existed or did not exist in the past, and so on. Therefore, to dispel the delusion of the three times, the dependent origination of the three times is established only based on the number of sentient beings. Although there are twelve limbs, they are three and two in nature. Three refers to delusion, karma, and matter, and two refers to result and cause. What is its meaning? The verse says: 'Three are afflictions, two are karma, seven are matter, also called result.'

及略因　　由中可比二

論曰。前際因無明。后際因愛取。如是三種煩惱為性。前際因行。后際因有。如是二種以業為性。前際識等五。后際生老死。如是七名事。或業所依故。如是七事即亦名果。義準餘五即亦名因。以煩惱業為自性故。何緣中際廣說因果。后際略果。前際略因。中際易知應廣說二。前後難了各略說一。由中比二具廣已成。故不別說。說便無用。如何別立愛取二支。由初念愛以愛聲說。即此相續增廣熾盛。立以取名。相續取境轉堅猛故。一一境中各有初愛。合成多念故唯說二剎那。何緣現在諸煩惱位。偏說于愛非余煩惱。于愛易了愛味過患。余煩惱中此相難了。愛是能感後有勝因。世尊偏說令知過患。云何當令勤求治道。故唯說愛剎那相續二位差別。非余煩惱。然取名通總攝諸惑。若此緣起唯十二支。老死無果。離修對治道。生死應有終。無明無因。無明是初故。生死應有始。或應更立余緣起支。余復有餘成無窮過。又佛聖教應成缺減。然不應許。此難不然。未了所說緣起理故。此緣起理云何應知。頌曰。

從惑生惑業　　從業生於事　從事事惑生　　有支理唯此

論曰。唯聲正顯有支數定。並顯業與惑或俱惑後生是惑生惑時業俱或后義。由如是理總攝有支。即已善通前所設難。

【現代漢語翻譯】現代漢語譯本及略因，由中可比二

論曰：前際（過去）的因是無明（avidyā，對事物真相的迷惑）。后際（未來）的因是愛（tṛṣṇā，渴愛）和取（upādāna，執取）。像這樣，三種煩惱作為自性。前際的因是行（saṃskāra，業行）。后際的因是有（bhava，存在）。像這樣，兩種以業為自性。前際是識（vijñāna，意識）等五蘊。后際是生（jāti，出生）老死（jarā-maraṇa，衰老和死亡）。像這樣，七個被稱為事，或者說是業所依賴的。像這樣，這七件事也可以被稱為果。按照這個意思，其餘的五件事也可以被稱為因，因為它們以煩惱和業為自性。為什麼中間階段廣泛地講述因果，而後際簡略地講述果，前際簡略地講述因呢？因為中間階段容易理解，所以應該廣泛地講述因果二者。前後兩際難以理解，所以各自簡略地講述一個。通過中間階段可以類比前後兩際，已經廣泛地闡述了，所以不需要分別講述，講述了也沒有用。為什麼要特別設立愛和取這兩個支？因為最初的念頭是愛，用『愛』這個詞來表達。就是這個愛，相續不斷地增長和熾盛，所以設立為『取』這個名稱。因為相續不斷地執取境界，變得更加堅固和強烈。在每一個境界中，都有最初的愛，合成了許多念頭，所以只說了兩個剎那。為什麼在現在的各種煩惱狀態中，偏偏說愛，而不是其他的煩惱呢？因為愛容易理解，容易瞭解愛帶來的快樂和過患。其他的煩惱中，愛的相狀難以瞭解。愛是能夠感得後有的殊勝的因。世尊特別講述愛，是爲了讓人知道它的過患。怎麼樣才能讓人勤奮地尋求對治的方法呢？所以只說了愛在剎那和相續兩個階段的差別，而不是其他的煩惱。然而，『取』這個名稱可以統攝所有的迷惑。如果這個緣起只有十二支，那麼老死就沒有果，離開了修行的對治之道，生死應該有終結。無明沒有因，因為無明是最初的。生死應該有開始。或者應該再設立其他的緣起支，這樣就會有無窮的過失。而且佛的聖教應該成為殘缺的，這是不應該允許的。這個責難是不成立的，因為沒有了解所說的緣起道理。這個緣起的道理應該如何理解呢？頌說：

從迷惑產生迷惑和業，從（先前的）業產生（現在的）事，從事（現在的）事（又）產生迷惑，有支的道理只有這些。

論曰：『唯』這個詞語明確地顯示了有支的數量是確定的，並且顯示了業與迷惑或者同時產生，或者迷惑后產生業，這是迷惑產生迷惑時，業同時或者之後產生的含義。由於這樣的道理，總攝了有支，就已經很好地解釋了前面所提出的難題。

【English Translation】 English version And brief causes, from the middle one can compare two.

Treatise says: The cause of the former extreme (past) is ignorance (avidyā, delusion about the true nature of things). The cause of the latter extreme (future) is craving (tṛṣṇā, thirst) and grasping (upādāna, clinging). Thus, these three are characterized by afflictions. The cause of the former extreme is action (saṃskāra, karmic formations). The cause of the latter extreme is existence (bhava, becoming). Thus, these two are characterized by karma. The former extreme includes consciousness (vijñāna, awareness) and the other five aggregates. The latter extreme includes birth (jāti, arising) and old age and death (jarā-maraṇa, aging and death). Thus, these seven are called 'things,' or that upon which karma relies. Thus, these seven things can also be called effects. According to this meaning, the remaining five can also be called causes, because they are characterized by afflictions and karma. Why are causes and effects extensively discussed in the middle phase, while effects are briefly discussed in the latter phase, and causes are briefly discussed in the former phase? Because the middle phase is easy to understand, both causes and effects should be extensively discussed. The former and latter phases are difficult to understand, so each briefly discusses one. Through the middle phase, the former and latter phases can be compared, and it has already been extensively explained, so there is no need to discuss them separately, and discussing them would be useless. Why are craving and grasping specifically established as two limbs? Because the initial thought is craving, expressed by the term 'craving.' It is this craving that continuously increases and intensifies, so it is established as the name 'grasping.' Because continuously grasping at objects becomes more firm and intense. In each object, there is an initial craving, which combines into many thoughts, so only two moments are mentioned. Why, in the present state of various afflictions, is craving specifically mentioned, and not other afflictions? Because craving is easy to understand, and it is easy to understand the pleasure and faults that craving brings. Among other afflictions, the characteristics of craving are difficult to understand. Craving is a superior cause that can bring about future existence. The World-Honored One specifically discusses craving in order to make people aware of its faults. How can one diligently seek methods of treatment? Therefore, only the differences between craving in the moment and in continuity are mentioned, and not other afflictions. However, the name 'grasping' encompasses all delusions. If this dependent origination has only twelve limbs, then old age and death would have no effect, and apart from the path of cultivation and treatment, birth and death should have an end. Ignorance has no cause, because ignorance is the beginning. Birth and death should have a beginning. Or other limbs of dependent origination should be established, which would lead to infinite faults. Moreover, the Buddha's teachings should become incomplete, which should not be allowed. This criticism is not valid, because the principle of dependent origination that has been spoken has not been understood. How should this principle of dependent origination be understood? The verse says:

From delusion arise delusion and karma, from (previous) karma arise (present) things, from (present) things (again) arise delusion, the principle of the limbs of existence is only these.

Treatise says: The word 'only' clearly shows that the number of limbs of existence is fixed, and it shows that karma and delusion arise either simultaneously, or karma arises after delusion, which means that when delusion arises, karma arises simultaneously or afterwards. Because of this principle, the limbs of existence are summarized, and the previously raised difficulties have been well explained.

從惑生惑。謂愛生取。從惑生業。謂取生有無明生行。從業生事。謂行生識及有生生。從事生事。謂從識支生於名色。乃至從觸生於受支。及從生支生於老死。從事生惑。謂受生愛。由立有支其理唯此。已成老死為事惑因。老死即如現四支故。及成無明為事惑果。無明即如現愛取故。豈假更立余緣起支。故經言如是純大苦蘊集。是前後二際更相顯發義。是故無有老死無明。無果無因有終始過。於此定攝因果義周。無更立支成無窮過。由佛遍說因果無遺。故無聖教成缺減失。如世尊言。吾當為汝說緣起法。緣已生法此二何異。諸師種種釋此二句。如順正理。決定義者。頌曰。

此中意正說　　因起果已生

論曰。諸支因分說名緣起。所以者何。由此為緣能起果故。以于因果相系屬中說緣起故。此緣起義。但以緣聲而成立故。如契經說。云何緣起謂依此有彼有。及此生故彼生。謂無明緣行至生緣老死。如是說已。復作是言。此中法性乃至最後無顛倒性。是名緣起。何等名為此中法性。謂于因果相系屬中。有因功能皆名法性。要有因故因果方有。更相系屬非無有因。如是性言顯能生義。唯有為法性得此法性名。雖此經中非正顯示于因果相屬因性名緣起。而以緣聲顯緣起義故知因性得緣起名。以緣聲但于能顯義轉故

【現代漢語翻譯】現代漢語譯本從迷惑產生迷惑，指的是愛產生執取（取，Upādāna）。從迷惑產生業，指的是執取產生有（有，Bhava），無明（無明，Avidyā）產生行（行，Saṃskāra）。從作業產生事情，指的是行產生識（識，Vijñāna），以及有產生生（生，Jāti）。從事情產生事情，指的是從識支產生名色（名色，Nāmarūpa），乃至從觸（觸，Sparśa）支產生受（受，Vedanā）支，以及從生支產生老死（老死，Jarā-maraṇa）。從事情產生迷惑，指的是受產生愛（愛，Tṛṣṇā）。由於安立有支，其道理僅限於此。已經形成的老死是事情的迷惑之因，老死就像現在呈現的四個支一樣。並且形成無明是事情的迷惑之果，無明就像現在呈現的愛和取一樣。難道還需要再安立其他的緣起支嗎？所以經文說，『像這樣純粹巨大的苦蘊聚集』，是前後兩個際互相顯發的意思。因此，沒有老死和無明，沒有果也沒有因，有終結也有開始的過失。在這裡，因果的意義已經完全包含，沒有必要再安立其他的支，造成無窮的過失。由於佛陀已經完整地闡述了因果，沒有遺漏，因此聖教不會有缺失和減少的過失。正如世尊所說：『我將為你們說緣起法，緣已生法』，這兩者有什麼不同呢？各位論師對這兩句話有各種各樣的解釋。如《順正理論》所說，確定意義的人說偈頌：『這裡的意思是正確地說明，因產生果，果已經產生。』論中說：各個支的因的部分被稱為緣起。為什麼呢？因為憑藉這個作為緣，能夠產生果。因為在因果相互聯繫的範疇中說明緣起。這個緣起的意義，僅僅憑藉『緣』這個詞就可以成立。如契經所說：『什麼是緣起？就是依靠這個有，那個也有；以及這個產生，那個也產生。』指的是無明緣行，直到生緣老死。這樣說完之後，又說：『這裡面的法性，乃至最後沒有顛倒的性質，這叫做緣起。』什麼叫做這裡面的法性呢？指的是在因果相互聯繫的範疇中，有因的功能都叫做法性。必須要有因，因果才能存在。互相聯繫，不是沒有因。像這樣，『性』這個詞顯示了能生的意義。只有有為法的『性』才能得到這個法性的名稱。雖然這部經中沒有明確地顯示在因果相互聯繫中，因的性質叫做緣起，但是憑藉『緣』這個詞顯示了緣起的意義，因此知道因的性質可以叫做緣起。因為『緣』這個詞只在能夠顯現意義的地方使用。

【English Translation】 English version From delusion arises delusion, referring to love giving rise to grasping (取, Upādāna). From delusion arises karma, referring to grasping giving rise to existence (有, Bhava), and ignorance (無明, Avidyā) giving rise to action (行, Saṃskāra). From karma arises event, referring to action giving rise to consciousness (識, Vijñāna), and existence giving rise to birth (生, Jāti). From event arises event, referring to the branch of consciousness giving rise to name and form (名色, Nāmarūpa), and even from the branch of contact (觸, Sparśa) giving rise to the branch of sensation (受, Vedanā), and from the branch of birth giving rise to old age and death (老死, Jarā-maraṇa). From event arises delusion, referring to sensation giving rise to love (愛, Tṛṣṇā). Because of establishing the branch of existence, the principle is only this. The already formed old age and death are the cause of delusion of events, old age and death are like the four branches that are currently presented. And the formation of ignorance is the result of delusion of events, ignorance is like the love and grasping that are currently presented. Is it necessary to establish other branches of dependent origination? Therefore, the sutra says, 'Thus, a purely great mass of suffering accumulates,' which means that the two boundaries of before and after mutually reveal each other. Therefore, there is no fault of having a beginning and an end, without old age and death and ignorance, without cause and effect. Here, the meaning of cause and effect is completely contained, and there is no need to establish other branches, causing infinite faults. Because the Buddha has completely explained cause and effect without omission, the holy teachings will not have the fault of being incomplete and reduced. Just as the World Honored One said: 'I will tell you about the law of dependent origination, the law of conditioned arising,' what is the difference between these two? Various masters have various explanations for these two sentences. As the Nyāyānusāra-śāstra says, those who determine the meaning say in a verse: 'The meaning here is to correctly explain that the cause produces the effect, and the effect has already arisen.' The treatise says: The causal part of each branch is called dependent origination. Why? Because by relying on this as a condition, the effect can arise. Because dependent origination is explained in the category of cause and effect being interconnected. The meaning of this dependent origination can be established merely by the word 'condition'. As the sutra says: 'What is dependent origination? It is that when this exists, that also exists; and when this arises, that also arises.' It refers to ignorance conditioning action, until birth conditioning old age and death. After saying this, it is said again: 'The nature of the law here, until the end, without inverted nature, this is called dependent origination.' What is called the nature of the law here? It refers to the function of the cause in the category of cause and effect being interconnected, all are called the nature of the law. There must be a cause for the cause and effect to exist. They are interconnected, not without a cause. Like this, the word 'nature' shows the meaning of being able to produce. Only the 'nature' of conditioned dharmas can obtain this name of the nature of the law. Although this sutra does not explicitly show that in the interconnection of cause and effect, the nature of the cause is called dependent origination, the meaning of dependent origination is shown by the word 'condition', therefore it is known that the nature of the cause can be called dependent origination. Because the word 'condition' is only used where it can reveal the meaning.

。因能顯果故說名緣。由是阿羅漢最後心心所非等無間緣。無所顯果故。即由此義證緣起名。定於因果相屬中立。故佛于彼勝義空經說此中法假。謂無明緣。行廣說乃至生緣老死。以非勝義故立假聲。即目因果更相屬義。諸支果分說緣已生。所以者何。由此皆從緣已生故。果是諸法成辦名故。要已生法此義成故。涅槃成辦由得已生。故彼亦由已生名果。或復於此說緣起門。涅槃于中無容為難。若有為法果義決定。是此所明如沙門果。諸過現法果義決定名緣已生。法在未來果義非定。廢而不說。此略義者。是起法性說名緣起。過現諸法名緣已生。果義定故。謂于因果相系屬中。據為因分說名緣起。定為果者名緣已生。又此中因名緣起者。以能為緣起諸果故。於此中果法名緣已生者。以過去現在離緣不生故。如是一切二義俱成。諸支皆有因果性故。雖因果性實體無別。而義建立非不極成。以所觀待有差別故。猶如因果父子等名。然此契經說有密意。阿毗達磨無密意說。何等名為此經密意。謂薄伽梵密顯生死無始有終說斯二句。言緣起者。顯生死流無始時來旋環無斷。故說逆順諸支相生。緣已生言為顯生死若得對治有終盡期。謂若有緣后更續起。如其緣闕后不續生。由是經言作苦邊際。又經中說。緣起是假。因果相屬無自性

【現代漢語翻譯】現代漢語譯本因為能夠顯現結果，所以叫做『緣』（hetupratyaya，因緣）。因此，阿羅漢（arhat）最後的心和心所（caitta）不是等無間緣（samanantarapratyaya，等無間緣），因為沒有可以顯現的結果。正因為這個道理，證明了『緣起』（pratītyasamutpāda，緣起）這個名稱，是確定在因果相互關聯之中建立的。所以佛陀在勝義空經（paramārtha-śūnyatā-sūtra）中說，這裡面的法是假立的，也就是『無明緣行』（avidyāpratyayāḥ saṃskārāḥ，無明緣起行），廣泛地說，乃至『生緣老死』（jāti-pratyayā jara-maraṇaṃ，生緣老死）。因為不是勝義諦（paramārtha-satya，勝義諦），所以說是假立的名稱，就是指因果互相依存的意義。各個支分（aṅga，支分）的果的部分，說是『緣已生』（pratyayasamutpanna，緣已生），為什麼呢？因為這些都是從緣而生的。果是諸法成就的名稱，必須是已經產生的法，這個意義才能成立。涅槃（nirvāṇa）的成就，是因為獲得了已經產生的法，所以涅槃也因為已經產生而被稱為果。或者，在這裡討論緣起之門，涅槃在其中沒有容身之處，因此沒有必要提出質疑。如果是有為法（saṃskṛta-dharma，有為法），果的意義是確定的，這就是這裡所要說明的，比如沙門果（śrāmaṇyaphala，沙門果）。過去和現在的法，果的意義是確定的，所以叫做『緣已生』。未來的法，果的意義不確定，所以省略而不說。這個簡略的意義是：是生起法的自性，所以叫做『緣起』。過去和現在的法，叫做『緣已生』，因為果的意義是確定的。也就是說，在因果相互聯繫之中，就作為因的部分來說，叫做『緣起』，確定為果的部分，叫做『緣已生』。另外，這裡面作為因的，叫做『緣起』，因為能夠作為生起諸果的緣。這裡面作為果的法，叫做『緣已生』，因為過去和現在離開緣就不能產生。像這樣，一切二種意義都成立，各個支分都具有因果的性質。雖然因果的性質實體上沒有差別，但是義理的建立並非不極度成立，因為所觀待的對象有差別，就像因果、父子等名稱。然而，這部契經（sūtra，契經）說有密意（saṃdhi，密意），阿毗達磨（Abhidharma，阿毗達磨）沒有密意。什麼叫做這部經的密意呢？就是薄伽梵（Bhagavān，薄伽梵）隱秘地顯示生死（saṃsāra，生死）是無始有終的，所以說了這兩句話。說『緣起』，是顯示生死的流轉從無始以來循環不斷，所以說了逆順諸支相互產生。『緣已生』這句話，是爲了顯示生死如果得到對治（pratipakṣa，對治），就會有終盡的時期。也就是說，如果還有緣，後面就會繼續生起，如果緣缺失，後面就不會繼續產生。因此經中說，可以『作苦邊際』（duḥkhāntaṃ karoti，作苦邊際）。另外，經中說，緣起是假立的，因果相互關聯沒有自性（svabhāva，自性）。

【English Translation】 English version Because it can manifest a result, it is called 'hetupratyaya' (cause and condition). Therefore, the last mind and mental factors (caitta) of an Arhat (arhat) are not samanantarapratyaya (immediately contiguous condition), because there is no result to be manifested. It is precisely because of this reason that the name 'pratītyasamutpāda' (dependent origination) is established, fixed within the relationship of cause and effect. Therefore, the Buddha said in the paramārtha-śūnyatā-sūtra (the sutra on ultimate emptiness) that the dharmas within it are provisionally established, namely 'avidyāpratyayāḥ saṃskārāḥ' (ignorance conditions volitional formations), and broadly speaking, up to 'jāti-pratyayā jara-maraṇaṃ' (birth conditions aging and death). Because it is not paramārtha-satya (ultimate truth), it is said to be a provisionally established name, which refers to the meaning of cause and effect being mutually dependent. The fruit part of each aṅga (limb, factor) is said to be 'pratyayasamutpanna' (dependently originated), why? Because these all arise from conditions. 'Fruit' is the name for the accomplishment of all dharmas, and this meaning can only be established if the dharma has already arisen. The accomplishment of nirvāṇa (nirvāṇa) is because one has obtained what has already arisen, so nirvāṇa is also called a fruit because it has already arisen. Alternatively, if we discuss the gate of dependent origination here, nirvāṇa has no place within it, so there is no need to raise questions. If it is a saṃskṛta-dharma (conditioned dharma), the meaning of fruit is definite, and this is what is to be explained here, such as śrāmaṇyaphala (the fruit of a renunciate). The dharmas of the past and present, the meaning of fruit is definite, so they are called 'pratyayasamutpanna' (dependently originated). The dharmas of the future, the meaning of fruit is not definite, so they are omitted and not discussed. This brief meaning is: it is the nature of arising dharmas, so it is called 'dependent origination'. The dharmas of the past and present are called 'pratyayasamutpanna' (dependently originated), because the meaning of fruit is definite. That is to say, within the relationship of cause and effect, taking the part that is the cause, it is called 'dependent origination'; what is determined to be the fruit is called 'pratyayasamutpanna' (dependently originated). Furthermore, what is the cause here is called 'dependent origination', because it can be the condition for the arising of all fruits. The dharma that is the fruit here is called 'pratyayasamutpanna' (dependently originated), because the past and present cannot arise without conditions. In this way, all two meanings are established, and each limb has the nature of cause and effect. Although the nature of cause and effect has no difference in substance, the establishment of meaning is not extremely unestablished, because the objects of observation are different, like the names of cause and effect, father and son, etc. However, this sūtra (scripture) says that there is saṃdhi (hidden meaning), and Abhidharma (Abhidharma) has no hidden meaning. What is the hidden meaning of this sutra? It is that the Bhagavān (Blessed One) secretly reveals that saṃsāra (cyclic existence) is beginningless and has an end, so he said these two sentences. Saying 'dependent origination' is to show that the flow of cyclic existence has been circulating continuously since beginningless time, so he said that the limbs arise mutually in forward and reverse order. The sentence 'pratyayasamutpanna' (dependently originated) is to show that if cyclic existence obtains pratipakṣa (antidote), there will be a time of ending. That is to say, if there are still conditions, then later it will continue to arise; if the conditions are lacking, then later it will not continue to arise. Therefore, the sutra says that one can 'duḥkhāntaṃ karoti' (make an end to suffering). Furthermore, the sutra says that dependent origination is provisionally established, and the relationship of cause and effect has no svabhāva (inherent existence).

故。說緣已生其體是實。是彼依故。如瓶所依。阿毗達磨說二皆實。因果二體俱實有故。且置斯事。復應廣釋無明名色觸受四支。所以者何。行有愛取辯業惑品當廣釋故。識與六處辯本事品已廣釋故。且無明義其相云何。為是明無為非明攝。若取前義無明應是無。若取后義。應眼等為體。如是二種理皆不然。俱非所許。故無有過。既俱不許。所許云何。許有別物。別物者何。頌曰。

明所治無明　　如非親實等

論曰。如諸親友所對冤敵。親友相違名非親友。非異親友。所餘一切中平等類。非親友無。諦語名實。此所對治虛誑言論。名為非實非異於實。所餘一切色香等類。亦非實無。等言為顯非天非白非法非愛非義事等。阿素洛等天等相違。得非天等名。非異無天等如是無明別有體實。是明所治非異非無。云何知然。猶如識等說從緣有。為他緣故。復有誠證。頌曰。

說為結等故　　非惡慧見故　與見相應故　　說能染慧故

論曰。經說無明以為結縛。隨眠及漏扼瀑流等非余眠等及體。全無可得說為結縛等事。故有別法說名無明。如惡妻子名無妻子。如是惡慧應名無明。彼非無明有是見故。諸染污慧名為惡慧。于中有見故非無明。見是推尋猛睿決斷。不可說彼名為愚癡。若爾無明應是非見。諸

【現代漢語翻譯】現代漢語譯本：因此，既然已經說明了緣起，那麼它的本體就是真實的，因為它所依賴的緣故，就像瓶子所依賴的材料一樣。《阿毗達磨》認為因和果都是真實的，因為因和果的本體都是真實存在的。暫且放下這件事。還應該廣泛解釋無明、名色、觸、受這四個支。為什麼呢？因為行、有、愛、取這四個支屬於業惑品，應當廣泛解釋。識和六入已經在本事品中廣泛解釋過了。那麼，無明的含義是什麼呢？它的相狀是怎樣的呢？是把『明』的缺失作為無明，還是把『非明』的事物歸為無明呢？如果採用前一種解釋，那麼無明就應該等同於『無』。如果採用后一種解釋，那麼無明的本體就應該等同於眼等六根。這兩種解釋在道理上都是不成立的，因為這兩種觀點都不是我們所認可的。因此，說這兩種觀點都有過失。既然這兩種觀點都不被認可，那麼我們認可的觀點是什麼呢？我們認可存在一種獨立的實體，這種獨立的實體是什麼呢？頌文說：『明』所要對治的是『無明』，就像『非親』、『非實』等一樣。論述：就像親友所對立的冤家一樣，與親友相對立的被稱為『非親友』，但『非親友』並不是與親友不同的其他事物，而是指在所有事物中與親友相對立的那些事物。『非親友』並不是『無』。真實的言語被稱為『實』，與此相對立的虛假謊言被稱為『非實』，但『非實』並不是與『實』不同的其他事物，而是指在所有事物中與『實』相對立的那些事物，例如顏色、氣味等。『非實』並不是『無』。『等』字是爲了表明『非天』、『非白』、『非法』、『非愛』、『非義事』等等。阿修羅等與天等相對立，因此被稱為『非天』等。『非天』等並不是『無天』等。同樣，無明也具有獨立的真實本體，是『明』所要對治的對象，但它既不是與『明』不同的其他事物，也不是『無』。我們怎麼知道是這樣的呢？就像識等一樣，經典說無明是從因緣而生的，是爲了其他因緣的緣故。還有確鑿的證據。頌文說：經典說無明是結縛等，不是因為惡慧和邪見，而是因為它與見相應，並且經典說它能夠染污智慧。論述：經典說無明是結（Klesha，煩惱）、縛（Bandhana，束縛），隨眠（Anushaya，潛在的煩惱），以及漏（Asrava，煩惱的流出）、扼（Grahana，執取）、瀑流（Ogha，煩惱的洪流）等。其他的隨眠等以及它們的本體，完全無法被認為是結縛等。因此，存在一種獨立的法被稱為無明。就像惡劣的妻子被稱為『無妻子』一樣，惡劣的智慧應該被稱為無明。但惡慧不是無明，因為它具有『見』。那些被染污的智慧被稱為惡慧，在這些智慧中存在『見』，因此它們不是無明。『見』是推求、尋思、猛利、明銳、決斷，不能說它們是愚癡。如果這樣，那麼無明應該是非見。各種

【English Translation】 English version: Therefore, since the arising of conditions has been explained, its essence is real because it is dependent, just like a jar depends on its materials. The Abhidharma says that both cause and effect are real because the essence of both cause and effect exists in reality. Let's set this matter aside for now. Furthermore, the four limbs of ignorance (Avidya), name and form (Namarupa), contact (Sparsha), and feeling (Vedana) should be extensively explained. Why? Because the limbs of action (Karma), existence (Bhava), craving (Trishna), and grasping (Upadana) belong to the category of karma and delusion, and should be extensively explained. Consciousness (Vijnana) and the six sense bases (Shadayatana) have already been extensively explained in the chapter on origins. So, what is the meaning of ignorance? What is its characteristic? Is it taking the absence of 'clarity' as ignorance, or categorizing 'non-clarity' as ignorance? If the former interpretation is adopted, then ignorance should be equivalent to 'non-existence'. If the latter interpretation is adopted, then the essence of ignorance should be equivalent to the six senses such as the eye. Both of these interpretations are not valid in principle, because neither of these views is accepted by us. Therefore, it is said that both of these views have faults. Since neither of these views is accepted, what is the view that we accept? We accept that there is an independent entity. What is this independent entity? The verse says: 'Ignorance' is what 'clarity' needs to counteract, just like 'non-friend', 'non-truth', etc. Commentary: Just like enemies who are opposed to friends, those who are opposed to friends are called 'non-friends', but 'non-friends' are not other things different from friends, but refer to those things that are opposed to friends among all things. 'Non-friends' are not 'non-existence'. True speech is called 'truth', and false lies that are opposed to it are called 'non-truth', but 'non-truth' is not other things different from 'truth', but refers to those things that are opposed to 'truth' among all things, such as colors, smells, etc. 'Non-truth' is not 'non-existence'. The word 'etc.' is to indicate 'non-heaven', 'non-white', 'non-dharma', 'non-love', 'non-righteousness', etc. Asuras (Asura) and others are opposed to gods (Deva) and others, so they are called 'non-heaven' etc. 'Non-heaven' etc. are not 'non-heaven' etc. Similarly, ignorance also has an independent real essence, and is the object that 'clarity' needs to counteract, but it is neither other things different from 'clarity', nor 'non-existence'. How do we know this is the case? Just like consciousness etc., the scriptures say that ignorance arises from conditions, for the sake of other conditions. There is also conclusive evidence. The verse says: The scriptures say that ignorance is a bond (Klesha) etc., not because of evil wisdom and wrong views, but because it is associated with views, and the scriptures say that it can contaminate wisdom. Commentary: The scriptures say that ignorance is a bond (Klesha), a tie (Bandhana), latent tendencies (Anushaya), as well as outflows (Asrava), seizing (Grahana), torrents (Ogha), etc. Other latent tendencies etc. and their essence, cannot be considered as bonds etc. at all. Therefore, there is an independent dharma called ignorance. Just like a bad wife is called 'non-wife', evil wisdom should be called ignorance. But evil wisdom is not ignorance, because it has 'views'. Those contaminated wisdoms are called evil wisdom, and there are 'views' in these wisdoms, so they are not ignorance. 'Views' are seeking, pondering, sharp, keen, decisive, and cannot be said to be foolishness. If so, then ignorance should be non-view. Various

染污慧此亦非理。以許無明見相應故。無明若是慧應見不相應。無二慧體共相應。故不可說見非無明。俱非不愚癡見成倒。故又說無明能染慧。故如契經說貪慾染心令不解脫無明染。慧令不清凈。非慧還能染于慧體。如貪異類能染於心無明亦應異慧能染。亦不可說無明與慧雖不相應而能為染。如貪為染必與心俱。心心所法無發起染。但有自性相應染故。不可自體自體相應。是故無明定非惡慧。經主於此假作救言。如何不許諸染污慧間雜善慧令不清凈說為能染。此救不然。諸無漏慧應被染故。又無染慧雜有染慧。應令有染轉成無染。能治力強非所治故。又彼善慧正現行時染定非有。諸染污慧正現行時善定非有。說誰能染。復染于誰。若許有非有能互相染。則畢竟應無得解脫義。若滅熏習便解脫者。熏習理無當何所滅。故說無明。能染慧故。非慧為性。理無傾動。若有別法說名無明。應說以何為別法性。且有別法。謂不了知此即無明。何勞推究。應定何法名不了知。方可說為無明自性。唯薄伽梵於一切法正知正說若性若相。余唯總了何苦推徴。然我於斯見如是相。謂有別法能損慧能。是倒見因障觀德失。于所知法不欲行轉。蔽心心所是謂無明。如何定知此有別法。以如貪慾說永離故。謂契經言。離貪慾故心便解脫。離無明

【現代漢語翻譯】現代漢語譯本：認為染污的智慧也是不合理的。因為你承認無明（avidyā，對事物真相的無知）與見相應。如果無明是智慧，那麼見就不應該與它相應。沒有兩種智慧體效能同時相應。因此，不能說見不是無明。如果兩者都不是愚癡，那麼見就成了顛倒的。所以又說無明能夠染污智慧。正如契經所說，貪慾染污心，使心不得解脫，而無明染污智慧，使智慧不清凈。智慧不能反過來染污智慧本身，就像不同類的貪慾能夠染污心一樣，無明也應該與智慧不同類，才能染污智慧。也不能說無明與智慧雖然不相應，卻能成為染污。就像貪慾作為染污，必定與心同時存在一樣，心和心所法沒有發起染污的作用，只有自性相應的染污。因此，不可能自體與自體相應。所以，無明一定不是惡慧。經主在這裡假設一種辯解說：『為什麼不允許各種染污的智慧夾雜著善良的智慧，使之不清凈，從而被稱為能染污呢？』這種辯解是不成立的。因為這樣一來，各種無漏的智慧也應該被染污。而且，沒有染污的智慧與有染污的智慧混合，應該使有染污的智慧轉變成沒有染污的，因為能治療的力量強大，而不是被治療的力量強大。而且，當善良的智慧正在現行時，染污必定不存在；當各種染污的智慧正在現行時，善良必定不存在。那麼，說誰能染污？又染污了誰？如果允許非有和有能夠互相染污，那麼最終應該沒有得到解脫的可能性。如果滅除熏習就能解脫，那麼熏習的道理不存在，又該滅除什麼呢？所以說無明能夠染污智慧，而不是以智慧為自性，這個道理是不可動搖的。如果有一種不同的法被稱為無明，那麼應該說明以什麼作為這種不同法的自性。姑且認為有一種不同的法，即不了知，這就是無明。何必費力推究呢？應該確定什麼法被稱為不了知，才能說是無明的自性。只有薄伽梵（Bhagavan，佛陀）對一切法的自性和相狀有正確的知見和正確的說法，其餘的人只是總體的瞭解，何必費力推求呢？然而，我在這裡看到這樣的相狀，即有一種不同的法能夠損害智慧，是顛倒見的因，障礙觀的功德和缺失，對於所知之法不願進行運轉，遮蔽心和心所，這就是所謂的無明。如何確定這種不同的法存在呢？因為就像貪慾一樣，經中說可以永遠斷除。即契經說：『因為遠離貪慾，心便解脫；因為遠離無明，

【English Translation】 English version: It is also unreasonable to consider defiled wisdom as such. Because you admit that ignorance (avidyā, unawareness of the true nature of things) is associated with seeing. If ignorance is wisdom, then seeing should not be associated with it. There are no two wisdom entities that can be associated simultaneously. Therefore, it cannot be said that seeing is not ignorance. If neither is foolishness, then seeing becomes inverted. Therefore, it is also said that ignorance can defile wisdom. Just as the sutra says, greed defiles the mind, preventing it from liberation, while ignorance defiles wisdom, making it impure. Wisdom cannot in turn defile wisdom itself, just as greed of a different kind can defile the mind, ignorance should also be different from wisdom in order to defile wisdom. Nor can it be said that ignorance, although not associated with wisdom, can become a defilement. Just as greed, as a defilement, must exist simultaneously with the mind, the mind and mental factors do not have the function of initiating defilement, only self-nature associated defilement. Therefore, it is impossible for self to be associated with self. Therefore, ignorance is definitely not evil wisdom. The sutra master here assumes a defense, saying, 'Why not allow various defiled wisdoms to be mixed with good wisdoms, making them impure, and thus be called defiling?' This defense is untenable. Because in that case, various undefiled wisdoms should also be defiled. Moreover, undefiled wisdom mixed with defiled wisdom should transform defiled wisdom into undefiled wisdom, because the power to cure is strong, not the power to be cured. Moreover, when good wisdom is currently active, defilement must not exist; when various defiled wisdoms are currently active, goodness must not exist. Then, who is said to be able to defile? And who is defiled? If it is allowed that non-existent and existent can defile each other, then ultimately there should be no possibility of attaining liberation. If liberation can be attained by eliminating habitual tendencies, then the principle of habitual tendencies does not exist, so what should be eliminated? Therefore, it is said that ignorance can defile wisdom, rather than being of the nature of wisdom, this principle is unshakable. If there is a different dharma called ignorance, then it should be explained what is the nature of this different dharma. Let us assume that there is a different dharma, which is non-knowing, and this is ignorance. Why bother to investigate? It should be determined what dharma is called non-knowing in order to be said to be the nature of ignorance. Only the Bhagavan (Bhagavan, the Buddha) has correct knowledge and correct speech about the nature and characteristics of all dharmas, the rest of us only have a general understanding, why bother to seek it? However, I see such a characteristic here, that is, there is a different dharma that can harm wisdom, is the cause of inverted views, hinders the merits and demerits of contemplation, is unwilling to carry out the operation of the knowable dharma, and obscures the mind and mental factors, this is what is called ignorance. How to determine that this different dharma exists? Because, like greed, the sutras say that it can be permanently eliminated. That is, the sutra says: 'Because of being away from greed, the mind is liberated; because of being away from ignorance,'

故慧得解脫。又此如明說為因故。謂契經說。無明為因起諸雜染。明為因故離諸雜染。又說如邪見有近對治故。謂契經說。諸邪見斷由正見生。諸無明離由明慧起。又契經說。是一法故。謂契經說。若有苾芻能斷一法。我正記彼所作已辦。即是無明。又說如闇有對治故。如伽他說。

諸有能斷愚　　于所愚不惑　彼轉滅愚惑　　如日出除闇

是故無明定有別法。無知為體非但明無。然此無知略有二種。謂染不染。此二何別。有作是說。若能障智是染無知。不染無知唯智非有。今詳二種無知相別謂由此故立愚智殊。如是名為染無知相。若由此故或有境中智不及愚。是第二相。又若斷已佛與二乘皆無差別。是第一相。若有斷已佛與二乘有行不行。是第二相。又若於事自共相愚。是名第一染無知相。若於諸法味勢熟德數量處時同異等相。不能如實覺。是不染無知。此不染無知即說名習氣有古師說。習氣相言有不染污心所差別。染不染法數習所引。非一切智相續現行。令心心所不自在轉。是名習氣。非唯智無。無法無容能為因故。亦不應說有如是類心及心所總名習氣。不染無知前已說故。謂此無知為自性住心等為體。為有差別。若自性住心等為體。佛亦應有不染無知。若有差別。能差別者。可是無知非所差別。現

【現代漢語翻譯】現代漢語譯本因此，智慧能夠帶來解脫。而且，這就像經文中明確說明的那樣，是因為有因的緣故。經文說，以無明（avidyā，對事物真相的迷惑）為因，產生各種雜染（saṃkleśa，煩惱和痛苦）。以明（vidyā，智慧和知識）為因，就能脫離各種雜染。經文又說，就像邪見（mithyā-dṛṣṭi，錯誤的見解）有直接的對治法一樣。經文說，各種邪見的斷除，是由於正見（samyag-dṛṣṭi，正確的見解）的生起。各種無明的脫離，是由於明慧（vidyā-prajñā，明晰的智慧）的生起。經文又說，因為只有一種法（dharma，事物或法則）的緣故。經文說，如果有比丘（bhikṣu，佛教僧侶）能夠斷除一種法，我就正確地記說他所作的事情已經完成，這個法就是無明。又說，就像黑暗有對治一樣。如伽陀（gāthā，偈頌）所說：

『凡是能夠斷除愚癡（moha，迷惑）的人，對於所愚昧的事物就不會迷惑。他們轉變並滅除愚癡和迷惑，就像太陽出來驅散黑暗一樣。』

因此，無明必定是一種獨立的法，以無知為體性，而不僅僅是明的缺失。然而，這種無知大致有兩種，即染污的無知和不染污的無知。這兩種無知有什麼區別呢？有人這樣說，如果能夠障礙智慧，那就是染污的無知。不染污的無知僅僅是智慧的缺失。現在詳細分析這兩種無知的區別，在於由此而確立了愚癡和智慧的差別。像這樣就稱為染污的無知的相狀。如果由此而導致在某些境界中智慧不及愚癡，那就是第二種相狀。此外，如果斷除之後，佛（Buddha，覺悟者）與二乘（聲聞乘和緣覺乘）之間沒有差別，那就是第一種相狀。如果斷除之後，佛與二乘之間有行與不行的差別，那就是第二種相狀。此外，如果對於事物的自相和共相都愚昧無知，這就稱為第一種染污的無知的相狀。如果對於諸法的味道、勢力、成熟、功德、數量、處所、時間、相同和不同等相狀，不能如實地覺知，這就是不染污的無知。這種不染污的無知就被稱為習氣（vāsanā，長期熏習形成的習慣勢力）。有古老的論師說，習氣的相狀是指不染污的心所（caitta，心理活動）的差別，是由染污和不染污的法數的熏習所引發的，並非一切智（sarvajñā，佛陀的智慧）相續不斷地現行，從而使心和心所不能自在地運轉，這就稱為習氣。不僅僅是智慧的缺失，因為沒有法和容納的空間能夠作為原因。也不應該說有像這樣一類的心和心所總稱為習氣，因為不染污的無知前面已經說過了。也就是說，這種無知是以自性住（prakṛti-sthiti，事物本來的狀態）的心等為體性，還是有差別呢？如果以自性住的心等為體性，那麼佛也應該有不染污的無知。如果有差別，那麼能夠區分差別的是無知，而不是被區分差別的現行。

【English Translation】 English version Therefore, wisdom leads to liberation. Moreover, this is as clearly stated in the scriptures, because of the cause. The scriptures say that ignorance (avidyā, delusion about the true nature of things) is the cause of various defilements (saṃkleśa, afflictions and suffering). Wisdom (vidyā, knowledge and understanding) is the cause of liberation from various defilements. The scriptures also say that just as wrong views (mithyā-dṛṣṭi, incorrect beliefs) have a direct antidote. The scriptures say that the cessation of wrong views arises from right views (samyag-dṛṣṭi, correct beliefs). The cessation of ignorance arises from clear wisdom (vidyā-prajñā, clear understanding). The scriptures also say that because there is only one dharma (dharma, thing or principle). The scriptures say that if a bhikṣu (bhikṣu, Buddhist monk) can eliminate one dharma, I rightly declare that his work is done, and that dharma is ignorance. It also says that just as darkness has an antidote. As the gāthā (gāthā, verse) says:

'Those who can eliminate ignorance (moha, delusion) will not be deluded about what they were ignorant of. They transform and extinguish ignorance and delusion, just as the sun rises and dispels darkness.'

Therefore, ignorance must be a separate dharma, with unknowing as its nature, and not merely the absence of knowledge. However, this ignorance is roughly of two kinds: defiled ignorance and undefiled ignorance. What is the difference between these two? Some say that if it can obstruct wisdom, it is defiled ignorance. Undefiled ignorance is merely the absence of wisdom. Now, analyzing the difference between these two kinds of ignorance in detail, it lies in the fact that the distinction between ignorance and wisdom is established by this. This is called the characteristic of defiled ignorance. If, as a result of this, wisdom is inferior to ignorance in certain realms, that is the second characteristic. Furthermore, if after cessation, there is no difference between the Buddha (Buddha, the awakened one) and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), that is the first characteristic. If after cessation, there is a difference between the Buddha and the Two Vehicles in terms of practice and non-practice, that is the second characteristic. Furthermore, if one is ignorant of both the self-nature and the common nature of things, this is called the first characteristic of defiled ignorance. If one cannot truly perceive the taste, power, maturity, merit, quantity, place, time, sameness, and difference of all dharmas, this is undefiled ignorance. This undefiled ignorance is called habit energy (vāsanā, habitual tendencies formed over time). Some ancient teachers say that the characteristic of habit energy refers to the difference in undefiled mental factors (caitta, mental activities), which are caused by the habitual influence of defiled and undefiled dharmas, and are not the continuous manifestation of omniscient wisdom (sarvajñā, Buddha's wisdom), thus causing the mind and mental factors to be unable to function freely, and this is called habit energy. It is not merely the absence of wisdom, because there is no dharma or space to accommodate it that can serve as a cause. Nor should it be said that there is such a category of mind and mental factors collectively called habit energy, because undefiled ignorance has already been discussed earlier. That is to say, is this ignorance based on the nature of the inherently abiding (prakṛti-sthiti, the original state of things) mind, etc., or is there a difference? If it is based on the nature of the inherently abiding mind, etc., then the Buddha should also have undefiled ignorance. If there is a difference, then what can distinguish the difference is ignorance, not the manifestation of what is being distinguished.

見善等品類差別。心心所中必有別法為能差別。非即一切。如善品中必有信等。不善品中有無慚等。染污品中有放逸等。如是等類心心所中。必有別法能為差別。故知此中亦有別法能為差別者是不染無知。今詳彼言有太過失。諸異生等心心所法。皆不如實覺味勢熟等相。然不見生余心所故。又一一念彼心心所差別而生。應唸唸中各有別別無知法起。若謂有異相令無知差別。即此足能差別心品。何須別計不染無知。是故即于味勢熟等不勤求。解慧與異相法俱為因引生后同類慧。此慧于解又不勤求。復為因引生不勤求解慧。如是展轉無始時來。因果相仍習以成性。故即于彼味等境中。數習於解無堪能智。此所引劣智名不染無知。即此俱生心心所法總名習氣。理定應然。或諸有情有煩惱位。所有無染心及相續。由諸煩惱間雜所熏。有能順生煩惱氣分。故諸無染心及眷屬。似彼行相差別而生。由數習力相繼而起。故離過身中仍名有習氣。一切智者永斷不行。然于已斷見所斷位通染不染。心相續中有餘順生煩惱習性。是見所斷煩惱氣分。于中染者說名類性。金剛道斷皆不現行。若不染者名見所斷煩惱習氣。亦彼道斷由根差別有行不行。若於已斷修所斷位。唯于不染心相續中有餘順生煩惱習性。是修所斷煩惱氣分。名修所斷。煩惱

【現代漢語翻譯】現代漢語譯本觀察善等品類的差別，在心和心所中必定有不同的法來區分這些差別，而不是所有法都一樣。例如，在善的品類中必定有信等，在不善的品類中有無慚等，在染污的品類中有放逸等。像這些品類的心和心所中，必定有不同的法能夠區分它們。因此，可以知道這裡也有不同的法能夠區分，這就是不染污無知。現在仔細分析他們的說法，存在太過分的過失。各種異生等的心和心所法，都不能如實地覺察到味、勢、熟等相狀，但是沒有看到產生其他心所。而且，每一個念頭的心和心所都是差別而產生的，應該每一個念頭中都有各自不同的無知法生起。如果說有不同的相狀使無知產生差別，那麼僅僅這些就足以區分心的品類，何必另外計算不染污無知呢？因此，就是對於味、勢、熟等不勤奮地尋求瞭解，智慧與不同的相狀法一起作為原因，引導產生後來的同類智慧。這種智慧對於瞭解又不勤奮地尋求，又作為原因引導產生不勤奮求解的智慧。這樣輾轉相傳，從無始以來，因果相續，習慣成性。所以，就是對於那些味等境界，多次習慣於對了解沒有堪能的智慧。這種所引導的低劣智慧，就叫做不染污無知。就是這些俱生的心和心所法，總稱為習氣，道理必定是這樣。或者，各種有情在有煩惱的階段，所有無染的心以及相續，由於各種煩惱的間雜薰染，有能夠順著產生煩惱的氣分。所以，各種無染的心以及眷屬，好像那些行相差別而產生。由於多次習慣的力量，相繼而起。所以，在脫離過失的身體中，仍然叫做有習氣。一切智者永遠斷除不行。然而，在已經斷除見所斷的階段，通於染污和不染污的心相續中，有剩餘的順著產生煩惱的習性，這是見所斷的煩惱氣分。在其中染污的，叫做類性。金剛道斷除后，都不再顯現。如果不染污的，叫做見所斷的煩惱習氣，也由那個道斷除，由於根的差別，有行和不行。如果在已經斷除修所斷的階段，只有在不染污的心相續中，有剩餘的順著產生煩惱的習性，這是修所斷的煩惱氣分，叫做修所斷的煩惱。

【English Translation】 English version Observing the differences in categories such as goodness, there must be distinct dharmas (laws/phenomena) in the mind and mental factors (citta and caitta) that differentiate these differences, rather than all dharmas being the same. For example, in the category of goodness, there must be faith (śraddhā) and so on; in the category of unwholesomeness, there must be lack of shame (ahrīka) and so on; in the category of defilement, there must be recklessness (styāna) and so on. Like these categories, in the mind and mental factors, there must be distinct dharmas that can differentiate them. Therefore, it can be known that there are also distinct dharmas here that can differentiate, and this is non-afflicted ignorance (anāsrava-ajñāna). Now, upon careful analysis of their statement, there is an error of excessiveness. The minds and mental factors of various ordinary beings (pṛthagjana) and so on, cannot truly perceive the aspects of taste (rasa), power (ojas), maturity (vipāka), etc., but no other mental factors are seen to arise. Moreover, each thought of the mind and mental factors arises with differences, and in each thought, different ignorant dharmas should arise separately. If it is said that there are different characteristics that cause ignorance to differentiate, then these alone are sufficient to differentiate the categories of mind. Why is it necessary to separately calculate non-afflicted ignorance? Therefore, it is precisely because one does not diligently seek understanding of taste, power, maturity, etc., that wisdom (prajñā) and different characteristic dharmas together act as causes, guiding the production of subsequent wisdom of the same kind. This wisdom does not diligently seek understanding, and again acts as a cause, guiding the production of wisdom that does not diligently seek understanding. Thus, passing on in succession, from beginningless time, cause and effect continue, and habit becomes nature. Therefore, it is precisely in those realms of taste, etc., that one repeatedly becomes accustomed to wisdom that is incapable of understanding. This inferior wisdom that is guided is called non-afflicted ignorance. These co-arisen mind and mental factors are collectively called habitual tendencies (vāsanā), and the principle should certainly be so. Alternatively, when various sentient beings (sattva) are in a state of affliction (kleśa), all undefiled minds and continuums (saṃtāna), due to the intermingled influence of various afflictions, have the capacity to give rise to the essence of affliction. Therefore, all undefiled minds and their retinues arise as if with those differing aspects. Due to the power of repeated habituation, they arise in succession. Therefore, in a body that has departed from faults, it is still said to have habitual tendencies. Those with complete enlightenment (sarvajña) eternally sever and do not engage in them. However, in the stage of what has already been severed by seeing (darśana-heya), it is common to both defiled and undefiled mind continuums that there are remaining habitual tendencies that accord with the arising of affliction, and this is the essence of affliction that is severed by seeing. Among them, what is defiled is called nature (prakṛti). After the vajra-like path (vajropama-mārga) severs it, it no longer manifests. If it is undefiled, it is called the habitual tendency of affliction that is severed by seeing, and it is also severed by that path. Due to the difference in roots, there is engagement and non-engagement. If, in the stage of what has already been severed by cultivation (bhāvanā-heya), there are only remaining habitual tendencies that accord with the arising of affliction in the undefiled mind continuum, this is the essence of affliction that is severed by cultivation, and is called affliction that is severed by cultivation.

習氣是有漏故。無學已斷。隨根勝劣有行不行。世尊已得法自在故。彼如煩惱畢竟不行。故佛獨稱善凈相續。即由此故行無誤失。得不共法三念住等。又由此故密意說言。唯佛獨名得無學果。

說一切有部顯宗論卷第十四大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第十五

尊者眾賢造

三藏法師玄奘奉　詔譯辯緣起品第四之四

已辯無明。當辯名色。色已廣辯。名相云何。頌曰。

名無色四蘊

論曰。佛說無色四蘊名名。何故名名。能表召故。謂能表召種種所緣。若爾不應全攝無色不相應法。無所緣故。不爾表召唯在無色如釋色名所說無過。又微細故。彼彼義中隨理立名。標以名稱非無表等。亦可稱名。以彼所依現量得故。又於一切界地趣生。能遍趣求故立名稱。非無漏無色不得名。名雖非此所明而似此故。又于無色隨說者情。總說為名不勞徴詰。余廣抉擇如順正理。已辯名相。觸相云何。頌曰。

觸六三和生

論曰。觸有六種。所謂眼觸乃至意觸。此復是何。三和所生。謂根境識三和合故。有別觸生。雖第六三有各別世。而因果相屬故和合義成。或同一果是和合義。雖根境識未必俱生。而觸果同故名和合。觸體別有

【現代漢語翻譯】現代漢語譯本：習氣是因為有煩惱才會產生。阿羅漢已經斷除了煩惱，但根據其根器的強弱，有些習氣會表現出來，有些則不會。世尊已經獲得了法的自在，所以他的習氣就像煩惱一樣，徹底不會再現行。因此，只有佛才能被稱為具有『善凈相續』。正因為如此，佛的行為不會有任何錯誤。佛獲得了不共法，例如三念住等。也正因為如此，佛密意地說，只有佛才能被稱為獲得了無學果（Aśaikṣa-phala，指阿羅漢果）。

《說一切有部顯宗論》卷第十四大正藏第29冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第十五

尊者眾賢造

三藏法師玄奘奉詔譯辯緣起品第四之四

已經辨析了無明（Avidyā，指對真理的無知）。現在應當辨析名（Nāma，指精神現象）。名已經廣泛地辨析過了，那麼名的相是什麼呢？頌文說：

名是無色的四蘊（Skandha，指構成個體的五種要素，即色、受、想、行、識）。

論曰：佛說無色的四蘊稱為名。為什麼稱為名？因為它能夠表述和召集。也就是說，它能夠表述和召集種種所緣（Ālambana，指認識的對象）。如果這樣，那麼就不應該完全包含無色的不相應法（Citta-viprayukta-saṃskāra，指既非物質也非精神的抽像概念），因為它們沒有所緣。不是這樣的，表述和召集只存在於無色法中，就像解釋色名時所說的那樣，沒有過失。而且，因為它們非常微細，所以在各種意義中根據道理來建立名稱。用名稱來標示，並非沒有表述等。也可以稱為名，因為它們所依賴的事物可以通過現量（Pratyakṣa，指直接的感知）獲得。而且，對於一切界（Dhātu，指構成世界的要素）、地（Bhūmi，指修行的層次）、趣（Gati，指輪迴的去處）、生（Jāti，指出生），能夠普遍地趨向和尋求，所以建立名稱。並非無漏（Anāsrava，指沒有煩惱）的無色法不能得名。名雖然不是這裡所要說明的，但因為它與這裡所說的相似。而且，對於無色法，根據說法者的意願，總的來說可以稱為名，不必勞煩地去徵詢和詰問。其餘的廣泛抉擇，就像《順正理論》中所說的那樣。已經辨析了名的相，那麼觸（Sparśa，指根、境、識三者和合產生的心理作用）的相是什麼呢？頌文說：

觸是六種，由三和合而生。

論曰：觸有六種，即眼觸乃至意觸。這又是什麼呢？是三和合所生。也就是說，由於根（Indriya，指感覺器官）、境（Viṣaya，指感覺對像）、識（Vijñāna，指意識）三者和合，所以有不同的觸產生。雖然第六三者（指意根、法境、意識）有各自不同的世（Adhvan，指時間），但因為因果相互關聯，所以和合的意義成立。或者，同一果就是和合的意義。雖然根、境、識未必同時產生，但因為觸的果是相同的，所以稱為和合。觸的體是別有的。

【English Translation】 English version: Habitual tendencies arise because of defilements. Arhats have already severed these defilements, but depending on the strength or weakness of their faculties, some habitual tendencies may manifest, while others may not. The World-Honored One has attained mastery over the Dharma, so his habitual tendencies, like defilements, will never manifest again. Therefore, only the Buddha can be called as having a 'pure and virtuous continuum'. It is precisely because of this that the Buddha's actions are free from any errors. The Buddha has attained unique qualities, such as the three foundations of mindfulness (Tri-smṛty-upasthāna). It is also because of this that the Buddha implicitly said that only the Buddha can be called as having attained the fruit of non-learning (Aśaikṣa-phala, referring to the Arhat fruit).

Treatise on the Manifestation of the Doctrine of the Sarvāstivāda School, Volume 14 Taishō Tripiṭaka, Volume 29, No. 1563, Abhidharmakośa-bhāṣya

Treatise on the Manifestation of the Doctrine of the Sarvāstivāda School, Volume 15

Composed by Venerable Vasubandhu

Translated under Imperial Order by the Tripiṭaka Master Xuanzang Chapter 4, Section 4: Explanation of Dependent Origination

Having explained ignorance (Avidyā, referring to ignorance of the truth), we should now explain name (Nāma, referring to mental phenomena). Name has already been extensively explained, so what is the characteristic of name? The verse says:

Name is the four aggregates (Skandha, referring to the five elements that constitute an individual, namely form, feeling, perception, volition, and consciousness) that are without form.

Commentary: The Buddha said that the four aggregates without form are called name. Why is it called name? Because it can express and summon. That is to say, it can express and summon various objects of cognition (Ālambana, referring to the object of knowledge). If so, then it should not completely include formless non-associated dharmas (Citta-viprayukta-saṃskāra, referring to abstract concepts that are neither material nor mental), because they have no object of cognition. It is not like that; expression and summoning only exist in formless dharmas, just as it was said when explaining the name of form, there is no fault. Moreover, because they are very subtle, names are established according to reason in various meanings. They are marked with names, not without expression, etc. They can also be called name because the things they depend on can be obtained through direct perception (Pratyakṣa, referring to direct perception). Moreover, for all realms (Dhātu, referring to the elements that constitute the world), planes (Bhūmi, referring to the levels of practice), destinies (Gati, referring to the destinations of reincarnation), and births (Jāti, referring to birth), they can universally tend towards and seek, so names are established. It is not that formless dharmas that are without outflows (Anāsrava, referring to without defilements) cannot be named. Although name is not what is to be explained here, it is similar to what is said here. Moreover, for formless dharmas, according to the intention of the speaker, they can be generally called name, without the need to laboriously inquire and question. The remaining extensive explanations are as described in the Nyāyānusāra-śāstra. Having explained the characteristic of name, what is the characteristic of contact (Sparśa, referring to the mental function produced by the combination of root, object, and consciousness)? The verse says:

Contact is of six kinds, arising from the combination of three.

Commentary: There are six kinds of contact, namely eye-contact and so on up to mind-contact. What is this again? It is produced by the combination of three. That is to say, because of the combination of the sense organ (Indriya, referring to the sense organs), the object (Viṣaya, referring to the object of sensation), and consciousness (Vijñāna, referring to consciousness), different contacts arise. Although the sixth three (referring to the mind-organ, the object of mind, and consciousness) have their own different times (Adhvan, referring to time), the meaning of combination is established because cause and effect are mutually related. Or, the same result is the meaning of combination. Although the sense organ, object, and consciousness do not necessarily arise simultaneously, the result of contact is the same, so it is called combination. The substance of contact is separate.

。大地中已成。雖三和生而定識俱起。以如識說二緣生故。謂契經說。內有識身及外名色。二二為緣諸觸生起。乃至廣說。有識身言顯六內處。外名色言顯六外處。此義必然。伽他說故。如伽他說。眼色二等。又經說識觸俱名色為緣。生緣既同時豈前後。緣具必起無能障故。由此即證眼等觸所生受等。諸法眼等識俱起。與眼識等生因同故。由此經言。是受是想是思是識。如是諸法相雜不離。故識觸俱理極成立。即前六觸複合為二。其二者何頌曰。

五相應有對　　第六俱增語

論曰。眼等五觸說名有對。以有對根為所依故。唯有對法為境界故。第六意觸說名增語。增語謂名。名是意觸所緣長境。故偏說此名增語觸。意識通用名義為境。五不緣名故說為長。如說眼識。但能了青不了是青。意識了青亦了是青。乃至廣說。故有對觸名從所依境。就所長境立增語觸名。有說意識名為增語。于發語中為增上故。有言意識語為增上。方于境轉。五識不然。是故意識獨名增語。與此相應名增語觸。故有對觸名從所依境。就相應主立增語觸名。即前六觸隨別相應覆成八種。頌曰。

明無明非二　　無漏染污余　愛恚二相應　　樂等順三受

論曰。明無明等相應成三。一明觸。二無明觸。三非明非無明觸。此三

【現代漢語翻譯】現代漢語譯本：大地中已經成就。即使三和合而生，定識也同時生起。因為如經中所說，兩種緣分（名色和識）相互依存而生。正如契經所說：『內在有識身，外在有名色，這兩者互為緣，各種觸覺由此生起。』乃至廣說。『有識身』指的是六個內處（眼、耳、鼻、舌、身、意），『外名色』指的是六個外處（色、聲、香、味、觸、法）。這個意義是必然的，因為伽陀（偈頌）中也這樣說。如伽陀所說：『眼和色等。』又經中說，識和觸都以名色為緣而生。如果生緣是同時的，怎麼會有先後之分呢？緣分具足必定生起，沒有什麼能夠阻礙。由此可以證明，眼等觸所生的受等諸法，與眼識等同時生起，因為它們與眼識等有相同的生因。因此經中說：『是受，是想，是思，是識，』這些法相互交雜，不可分離。所以識和觸同時生起的道理是完全成立的。前面所說的六觸，複合起來可以分為兩種。這兩種是什麼呢？頌文說：五相應有對，第六俱增語。論曰：眼等五觸被稱為『有對』，因為它們以有對的根（眼、耳、鼻、舌、身）為所依，並且只有有對的法才作為它們的境界。第六意觸被稱為『增語』，『增語』指的是名，名是意觸所緣的長境。所以特別說這個名是增語觸。意識普遍以名義作為境界，而前五識不能緣名，所以說是『長』。比如，眼識只能了別青色，不能了別『是青色』，而意識既能了別青色，也能了別『是青色』，乃至廣說。所以，有對觸是從所依的根和境界來命名的，而增語觸是從所緣的長境來命名的。有人說，意識被稱為增語，是因為它在發語中起增上的作用。也有人說，意識以語言為增上，才能在境界中運轉，而前五識不能這樣。所以只有意識被稱為增語，與此相應的觸就稱為增語觸。因此，有對觸是從所依的根和境界來命名的，而增語觸是從相應的『主』（意識）來命名的。前面所說的六觸，根據它們各自相應的不同，又可以分為八種。頌文說：明無明非二，無漏染污余，愛恚二相應，樂等順三受。論曰：與明、無明等相應的觸，可以分為三種。一是明觸，二是無明觸，三是非明非無明觸。這三種觸...

【English Translation】 English version: The earth element is already established. Even when the three conditions (root, object, and consciousness) come together, the determinate consciousness arises simultaneously. This is because, as the scriptures say, the two conditions (nama-rupa (name and form) and vijnana (consciousness)) arise interdependently. As the sutras say: 'Internally, there is the vijnana-kaya (body of consciousness), and externally, there is nama-rupa (name and form). These two are the conditions for the arising of various contacts (sparsha),' and so on. 'Vijnana-kaya' refers to the six internal sense bases (ayatana) (eye, ear, nose, tongue, body, and mind), and 'nama-rupa' refers to the six external sense objects (eye, ear, nose, tongue, body, and mind). This meaning is certain, because the gatha (verse) also says so. As the gatha says: 'Eye and form, etc.' Also, the sutras say that both consciousness and contact arise dependent on nama-rupa. If the conditions for arising are simultaneous, how can there be a before and after? When the conditions are complete, they must arise, and nothing can obstruct them. From this, it can be proven that the feelings (vedana), etc., that arise from eye-contact, etc., arise simultaneously with eye-consciousness, etc., because they have the same cause of arising as eye-consciousness, etc. Therefore, the sutras say: 'This is feeling, this is perception, this is volition, this is consciousness,' these dharmas (phenomena) are intermingled and inseparable. Therefore, the principle that consciousness and contact arise simultaneously is completely established. The six contacts mentioned earlier can be combined into two types. What are these two types? The verse says: Five correspond to the 'with-resistance' (sa-pratigha), the sixth is associated with 'increased speech' (adhi-vacana). The commentary says: The five contacts of eye, etc., are called 'with-resistance' because they rely on the 'with-resistance' roots (eye, ear, nose, tongue, body) and only 'with-resistance' dharmas are their objects. The sixth, mind-contact, is called 'increased speech'. 'Increased speech' refers to name (nama), and name is the extended object of mind-contact. Therefore, it is specifically said that this name is 'increased speech' contact. Mind-consciousness universally takes name and meaning as its objects, while the five consciousnesses cannot cognize name, so it is said to be 'extended'. For example, eye-consciousness can only discern blue, but cannot discern 'is blue', while mind-consciousness can discern both blue and 'is blue', and so on. Therefore, 'with-resistance' contact is named from the root and object on which it relies, while 'increased speech' contact is named from the extended object it cognizes. Some say that mind-consciousness is called 'increased speech' because it is superior in speech. Others say that mind-consciousness relies on language to operate in the realm of objects, while the five consciousnesses cannot do this. Therefore, only mind-consciousness is called 'increased speech', and the contact associated with it is called 'increased speech' contact. Therefore, 'with-resistance' contact is named from the root and object on which it relies, while 'increased speech' contact is named from the associated 'master' (mind-consciousness). The six contacts mentioned earlier can be further divided into eight types based on their respective associations. The verse says: Associated with clarity (vidya), non-clarity (avidya), and neither; unpolluted (anasrava), polluted (sasrava), and the rest; associated with love (raga) and hatred (dvesa); in accordance with the three feelings of pleasure (sukha), etc. The commentary says: The contacts associated with clarity, non-clarity, etc., can be divided into three types. First, clarity-contact; second, non-clarity-contact; and third, neither clarity nor non-clarity contact. These three contacts...

如次應知即是無漏染污余相應觸。余謂無漏及染污余。即有漏善無覆無記。染污觸中一分數起。依彼復立愛恚二觸。愛恚隨眠共相應故。總攝一切。覆成三觸。一順樂受觸。二順苦受觸。三順不苦不樂受觸。云何順受觸。是樂等受所領故。或能為受行相依故。名為順受。如何觸為受所領行相依。行相極似觸依觸而生故。又與樂等受相應故。或能引生樂等受故。名為順受。如是合成十六種觸。已辯觸相。受相云何頌曰。

從此生六受　　五屬身余心　此覆成十八　　由意近行異

論曰。從前六觸生於六受。謂眼觸所生受。至意觸所生受。此合成二。一者身受。二者心受。六中前五說為身受。依色根故。意觸所生說為心受。但依心故。即于所說一心受中。由意近行異。復分成十八。云何十八意近行耶。謂憂喜舍各六近行。此復何緣立為十八。由三領納唯意相應。六境有異故成十八。非一受體意識相應。境異成六領納異故。意近行名為目何義。喜等有力能為近緣。令意于境數遊行故。若說喜等意為近緣于境數行名意近行。即應想等亦得此名。與意相應由意行故。若唯意地有意近行。豈不違經。如契經言。眼見色已。于順喜色起喜近行。乃至廣說。此不相違。如依眼識引不凈觀。此不凈觀唯意地攝。然契經言。眼

【現代漢語翻譯】現代漢語譯本：如前所述，應當知道，這些就是無漏觸、染污觸以及其他相應的觸。『余』指的是無漏觸和染污觸之外的觸，即有漏的善觸、無覆無記觸。在染污觸中，只有一部分會生起，並且依據這些觸，又進一步建立愛觸和恚觸。這是因為愛隨眠（raga anusaya）和恚隨眠（pratigha anusaya）共同相應。總括來說，就形成了三種觸：一是順樂受觸，二是順苦受觸，三是不苦不樂受觸。什麼是順受觸呢？這是因為它們是被樂受等感受所領納，或者能夠作為感受的行相所依賴，所以稱為順受觸。觸如何被感受所領納，又如何作為行相所依賴呢？因為行相非常類似於觸，是依賴觸而產生的。又因為它們與樂受等感受相應，或者能夠引起樂受等感受，所以稱為順受觸。這樣就合成了十六種觸。以上已經辨析了觸的相狀。那麼，受的相狀又是怎樣的呢？頌文說：『從此生六受，五屬身余心，此覆成十八，由意近行異。』論述說：從前面的六觸產生六種受，即眼觸所生的受，乃至意觸所生的受。這些受可以合成為兩種：一是身受，二是心受。六種受中的前五種被稱為身受，因為它們依賴於色根（rupa ayatana）。意觸所生的受被稱為心受，因為它只依賴於心。在所說的心受中，由於意近行（mano upavicara）的差異，又可以分成十八種。什麼是十八意近行呢？即憂、喜、舍各有六種近行。為什麼又將它們立為十八種呢？因為三種領納（樂、苦、舍）只與意識相應，而六境（sad visaya）各有不同，所以形成了十八種。並非一個受體與意識相應，而是因為境的不同而形成六種，領納的不同而形成十八種。『意近行』這個名稱是什麼意思呢？喜等具有力量，能夠作為近緣，使意在境界上多次執行。如果說喜等是意的近緣，使意在境界上多次執行，就應該稱為『意近行』，那麼想等也應該得到這個名稱，因為它們與意相應，由意而行。如果只有意地（mano bhumi）才有意近行，豈不是違背了經典？如契經所說：『眼見色已，于順喜色起喜近行』，乃至廣說。這並不矛盾，比如依據眼識引導不凈觀（asubha bhavana），這種不凈觀只屬於意地所攝，然而契經卻說『眼』...

【English Translation】 English version: As previously explained, it should be understood that these are the unconditioned (anasrava) contacts, the defiled (sasrava) contacts, and other corresponding contacts. 'Other' refers to contacts other than the unconditioned and defiled contacts, namely conditioned wholesome (kusala), neutral indeterminate (avyakrta) contacts. Among the defiled contacts, only a portion arises, and based on these contacts, love (raga) and aversion (pratigha) contacts are further established. This is because the latent tendencies (anusaya) of love and aversion correspond together. In summary, three types of contact are formed: first, contact associated with pleasant feeling (sukha vedana); second, contact associated with painful feeling (duhkha vedana); and third, contact associated with neither-pleasant-nor-painful feeling (adukkha-asukha vedana). What is contact associated with feeling? It is called contact associated with feeling because it is experienced by feelings such as pleasant feeling, or because it can serve as the basis for the characteristics of feeling. How is contact experienced by feeling, and how does it serve as the basis for the characteristics of feeling? Because the characteristics are very similar to contact, arising dependent on contact. Also, because they correspond with feelings such as pleasant feeling, or because they can cause feelings such as pleasant feeling, they are called contact associated with feeling. Thus, sixteen types of contact are formed. The characteristics of contact have been analyzed above. So, what are the characteristics of feeling (vedana)? The verse says: 'From this arise six feelings, five belong to the body, the rest to the mind, this further becomes eighteen, due to different mental activities.' The treatise says: From the preceding six contacts arise six feelings, namely the feeling arising from eye-contact (caksuh sparsaja vedana), up to the feeling arising from mind-contact (manah sparsaja vedana). These feelings can be combined into two types: first, bodily feeling (kaya vedana); second, mental feeling (citta vedana). The first five of the six feelings are called bodily feelings because they depend on the sense organ of form (rupa ayatana). The feeling arising from mind-contact is called mental feeling because it depends only on the mind. Among the mental feelings mentioned, due to the differences in mental activities (mano upavicara), they can be further divided into eighteen types. What are the eighteen mental activities? Namely, joy (mudita), sorrow (daurmanasya), and equanimity (upeksa), each having six mental activities. Why are they established as eighteen types? Because the three types of experiencing (pleasant, painful, neutral) correspond only with consciousness (vijnana), and the six objects (sad visaya) are different, thus forming eighteen types. It is not that one feeling-entity corresponds with consciousness, but because the objects are different, forming six types, and the experiencing is different, forming eighteen types. What does the name 'mental activity' (mano upavicara) mean? Joy and so on have the power to serve as a proximate cause (nikata hetu), causing the mind to repeatedly operate on the object. If it is said that joy and so on are the proximate cause of the mind, causing the mind to repeatedly operate on the object, it should be called 'mental activity', then thoughts and so on should also receive this name, because they correspond with the mind and operate by the mind. If only the mental plane (mano bhumi) has mental activities, wouldn't this contradict the sutras? As the sutra says: 'Having seen a form with the eye, joy arises in relation to a pleasant form', and so on. This is not contradictory, for example, relying on eye-consciousness to guide the contemplation of impurity (asubha bhavana), this contemplation of impurity belongs only to the mental plane, yet the sutra says 'eye'...

見色已。隨觀不凈具足安住。此亦如是。依五識身所引意地喜等近行。故作是說。由彼經言眼見色已乃至廣說。故意近行五識所引意識相應。不應為難。何緣身受非意近行。與意近行非同法故。以意近行唯依意識。故名為近。分別三世等自相共相境。故名為行。一切身受與此相違。故非意近。亦不名行。豈不身受亦有此相。身受領納色等境已。意識隨行。由身受力意識于境數遊行故。此亦不然。已說相故。謂諸身受不依意識。無分別故。由彼不能分別境界功德過失。故非彼力令意于境數數遊行。又不定故。謂身受后非決定有意識續生。意受俱時必有意識。故唯意受名意近行。又生盲等類雖無見已乃至觸已。而有近行故。第三靜慮有意地樂。亦應攝在意近行中。此責不然。初界無故。又凝滯故。謂欲界中無意地樂。第三靜慮雖有不立。又彼地樂凝滯于境。近行於境。數有推移不滯一緣方名行故。又無所對苦根所攝意近行故。若爾應無舍意近行。無所對故。不爾憂喜即舍對故。第三靜慮意地樂根。無自根本地舍根為對故。然無近分等。無舍等近行失。以于初界中有同地所對故。或復容有不容有故。謂意舍等容有同地所敵對法。意樂定無同地敵對。故無有失。諸意近行中幾欲界系。欲界意近行。幾何所緣。色無色界為問亦爾

【現代漢語翻譯】現代漢語譯本見到色塵后，隨之觀想不凈之物，並安住於此觀想之中。這與之前的情況類似，都是依賴於五識身所引發的意地喜等心理活動的靠近和執行，所以才這樣說。因為經文中說『眼見色已』等等，廣泛地說明了這一點。因此，由五識所引發的意識相應的心理活動，不應該被質疑。為什麼身受（身體感受）不是意近行（與意相關的心理活動的靠近和執行）呢？因為它與意近行不是同一類法。意近行僅僅依賴於意識，所以稱為『近』。它能分別過去、現在、未來等事物的自相和共相，所以稱為『行』。一切身受與此相反，所以不是意近行，也不能稱為『行』。難道身受沒有這些特點嗎？身受在領納色等境界后，意識也會隨之活動。由於身受的力量，意識會對境界進行數數（多次）的思量。這也不對，因為之前已經說明了它們的區別。也就是說，諸身受不依賴於意識，沒有分別能力。因為它們不能分別境界的功德和過失，所以不是它們的力量使意識對境界進行數數思量。而且，這也不是必然的。身受之後不一定有意識相續產生，而意受（心理感受）和意識總是同時存在的。所以只有意受才能稱為意近行。此外，像生盲等人，即使沒有『見已』乃至『觸已』的經驗，也會有意近行。那麼，第三禪定中的意地樂也應該被納入意近行中嗎？這種責難是不對的，因為在最初的欲界中沒有意地樂。而且，即使在第三禪定中有意地樂，也不應該將其納入，因為它凝滯于境界。意近行是對於境界數數地推移，不滯留于單一的緣，才能稱為『行』。而且，沒有與苦根相對的意近行。如果這樣，那麼就應該沒有舍意近行，因為它沒有相對之物。不是這樣的，憂和喜就是舍的相對之物。第三禪定中的意地樂根，沒有其根本地的舍根作為相對。然而，沒有近分等，也就沒有舍等近行的缺失，因為在最初的欲界中有同地所對之物。或者，容許有和不容許有是不同的。也就是說，意舍等容許有同地的敵對之法，而意樂一定沒有同地的敵對之法，所以沒有缺失。在諸意近行中，有多少是欲界所繫的？欲界的意近行，有多少所緣？色、無色界的情況也一樣。

【English Translation】 English version Having seen a form, one then contemplates its impurity and dwells in that contemplation. This is similar to the previous case, as it relies on the proximity and activity of mental joy, etc., arising from the five sense consciousnesses. Hence, it is said in this way. Because the sutra says 'Having seen a form,' and so on, extensively explaining this point. Therefore, the mental activity corresponding to the consciousness arising from the five senses should not be questioned. Why is bodily feeling not a 'near activity of the mind'? Because it is not of the same nature as mental near activity. Mental near activity relies solely on consciousness, hence it is called 'near.' It can distinguish the self-characteristics and common characteristics of things in the past, present, and future, hence it is called 'activity.' All bodily feelings are contrary to this, so they are not mental near activity and cannot be called 'activity.' Do bodily feelings not have these characteristics? After bodily feeling has experienced forms, etc., consciousness also follows. Due to the power of bodily feeling, consciousness repeatedly considers the object. This is also incorrect, because their differences have already been explained. That is, bodily feelings do not rely on consciousness and lack the ability to discriminate. Because they cannot distinguish the merits and faults of the object, it is not their power that causes consciousness to repeatedly consider the object. Moreover, this is not always the case. Consciousness does not necessarily arise after bodily feeling, while mental feeling and consciousness always exist simultaneously. Therefore, only mental feeling can be called mental near activity. Furthermore, even those who are born blind, etc., have mental near activity even without the experience of 'having seen' or 'having touched.' Then, should the mental pleasure of the third dhyana (meditative absorption) also be included in mental near activity? This criticism is incorrect, because there is no mental pleasure in the initial desire realm. Moreover, even if there is mental pleasure in the third dhyana, it should not be included, because it is stagnant in the object. Mental near activity is the repeated shifting of attention to the object, and it is called 'activity' only when it does not remain fixed on a single object. Moreover, there is no mental near activity associated with the root of suffering. If so, then there should be no neutral mental near activity, because it has no opposite. This is not the case; sorrow and joy are the opposites of neutrality. The root of mental pleasure in the third dhyana does not have the root of neutrality in its own ground as an opposite. However, there is no lack of near access, etc., and therefore no lack of neutral near activity, because there is an opposite in the initial desire realm. Or, allowing and not allowing are different. That is, neutral mental states allow for opposing factors in the same realm, while mental pleasure certainly has no opposing factors in the same realm, so there is no lack. Among all mental near activities, how many are associated with the desire realm? How many objects are there for mental near activity in the desire realm? The same question applies to the form and formless realms.

。頌曰。

欲緣欲十八　　色十二上三　二緣欲十二　　八自二無色　后二緣欲六　　四自一上緣　初無色近分　　緣色四自一　四本及三邊　　唯一緣自境

論曰。欲界所繫具有十八。緣欲界境其數亦然。緣色界境唯有十二。除香味六。彼無境故。緣無色境唯得有三。彼無色等五所緣故。緣不繫境。亦唯有三。說欲界系已。當說色界系。初二靜慮唯有十二。謂除六憂。若說所緣定無染污能緣下境。善緣欲境亦具十二。除香味四。餘八自緣。二緣無色。謂法近行緣不繫法亦唯二種。三四靜慮唯六。謂舍緣欲界境。善亦具六除香味二。餘四自緣。一緣無色。謂法近行緣不繫法。亦唯一種。說色界系已。當說無色系。空處近分唯有四種謂舍但緣色聲觸法。緣第四靜慮亦具有四種。此就許有別緣者說。若執彼地唯總緣下。但有雜緣法意近行緣無色界。唯一謂法。緣不繫法亦唯一種。四根本地及上三邊。唯一謂法。亦緣目地。無色根本不緣下故。彼上三邊不緣色故。不緣下義如后當辯。此緣不繫亦唯有一。諸意近行通無漏耶。頌曰。

十八唯有漏

論曰。無有近行通無漏者。所以者何。增長有故。無漏諸法與此相違。有說近行有情皆有。無漏不然故非近行。有說聖道任運而轉。故順無相界。故非

【現代漢語翻譯】現代漢語譯本：

偈頌說：

『欲緣欲十八，色十二上三，二緣欲十二，八自二無色，后二緣欲六，四自一上緣，初無色近分，緣色四自一，四本及三邊，唯一緣自境。』

論述說：欲界所繫（指屬於欲界的煩惱或心所）共有十八種。緣欲界境（指以欲界為所緣對象的心理活動）的數量也是十八種。緣境（指色界）只有十二種，除去香味六種，因為色界沒有香味的境界。緣無色境（指無色界）只有三種，因為無色等五種境界是所緣。緣不繫境（指非三界所繫的涅槃）也只有三種。說完欲界系，接下來要說界系。

初二靜慮（指初禪和第二禪）只有十二種，即除去六憂。如果說所緣一定是無染污的，那麼能緣下境（指欲界）的善心也具有十二種，除去香味四種，其餘八種是自緣（指緣自身境界）。二緣無色（指兩種緣無色界的心理活動），即法近行（Dharma-upacāra，指接近無色界的修行階段）。緣不繫法（指緣涅槃的法）也只有兩種。三四靜慮（指第三禪和第四禪）只有六種，即舍（Upekṣā，指舍受）緣欲界境。善心也具有六種，除去香味二種，其餘四種是自緣。一種緣無色，即法近行緣不繫法，也只有一種。說完**界系，接下來要說無色界系。

空處近分（Ākāśānantyāyatana-upacāra，指空無邊處定之前的修行階段）只有四種，即舍（Upekṣā，指舍受）但緣色聲觸法。緣第四靜慮也具有四種。這是就允許有別緣（指緣不同境界）的人來說的。如果認為彼地（指空無邊處）只是總緣地獄，那麼只有雜緣法意近行（指雜亂地緣法的意近行），緣無**（指不緣色界），只有一種，即法。緣不繫法也只有一種。四根本地（指四無色定）及上三邊（指三有頂天），只有一種，即法，也緣自地。無色根本不緣地獄，因為彼上三邊不緣色界。不緣地獄的含義將在後面辯論。此緣不繫也只有一種。諸意近行（指各種意近行）通於無漏嗎？

偈頌說：

『十八唯有漏。』

論述說：沒有近行是通於無漏的。為什麼呢？因為增長有漏的緣故。無漏諸法與此相反。有人說近行有情都有，無漏則不然，所以不是近行。有人說聖道（Āryamārga，指八正道）任運而轉，所以順於無相界（Animitta-dhātu，指無相的境界），所以不是。

【English Translation】 English version:

Verse:

'Eighteen related to desire, twelve to form, three above, Two related to desire twelve, eight self, two formless, The last two related to desire six, four self, one above, The initial formless proximity, related to form four self one, The four fundamental and three bordering, only one related to its own realm.'

Treatise says: The afflictions associated with the desire realm (Kāmadhātu) are eighteen in number. The number of objects cognized in the desire realm is also eighteen. The objects cognized in the form realm (Rūpadhātu) are only twelve, excluding the six of smell and taste, because they have no such objects. The objects cognized in the formless realm (Arūpadhātu) are only three, because the five aggregates of the formless realm are the objects of cognition. The objects cognized in the unconditioned realm (Asaṃskṛta-dhātu, i.e., Nirvana) are also only three. Having spoken of the afflictions associated with the desire realm, we shall now speak of those associated with the form realm.

The first two dhyānas (meditative absorptions, i.e., the first and second Dhyānas) have only twelve, namely, excluding the six kinds of sorrow. If it is said that the objects cognized are definitely unpolluted, then the wholesome mind that can cognize the lower realm (i.e., the desire realm) also has twelve, excluding the four of smell and taste, and the remaining eight are self-cognized (i.e., cognizing their own realm). Two cognize the formless realm, namely, Dharma-upacāra (proximity to the Dharma, referring to the stage of practice approaching the formless realm). Cognizing the unconditioned Dharma also has only two kinds. The third and fourth dhyānas have only six, namely, Upekṣā (equanimity) cognizing the objects of the desire realm. The wholesome mind also has six, excluding the two of smell and taste, and the remaining four are self-cognized. One cognizes the formless realm, namely, Dharma-upacāra cognizing the unconditioned Dharma, and there is only one kind. Having spoken of the afflictions associated with the form realm, we shall now speak of those associated with the formless realm.

The proximity to the sphere of infinite space (Ākāśānantyāyatana-upacāra) has only four kinds, namely, Upekṣā (equanimity) but cognizing form, sound, touch, and Dharma. Cognizing the fourth dhyāna also has four kinds. This is according to those who allow for separate cognition (i.e., cognizing different realms). If it is held that that sphere (i.e., the sphere of infinite space) only generally cognizes the lower realm, then there is only mixed cognition of Dharma-upacāra (i.e., mixed cognition of Dharma-upacāra), not cognizing the form realm. There is only one, namely, Dharma. Cognizing the unconditioned Dharma also has only one kind. The four fundamental spheres (i.e., the four formless absorptions) and the three bordering spheres (i.e., the three highest heavens) have only one, namely, Dharma, and also cognize their own sphere. The fundamental formless does not cognize the lower realm, because the three bordering spheres above do not cognize the form realm. The meaning of not cognizing the lower realm will be discussed later. This cognition of the unconditioned also has only one. Do all the mind's proximity (i.e., all kinds of mind's proximity) extend to the unconditioned?

Verse:

'Eighteen are only conditioned.'

Treatise says: There is no proximity that extends to the unconditioned. Why is that? Because it increases the conditioned. The unconditioned Dharmas are contrary to this. Some say that all sentient beings have proximity, but not the unconditioned, so it is not proximity. Some say that the Noble Path (Āryamārga) turns spontaneously, so it accords with the realm of no-sign (Animitta-dhātu), so it is not.

近行體。近行與此體相違故。誰成就幾意近行耶。謂生欲界若未獲得色界善心。成就一切初二定八三四定四無色界一。所成上界皆不下緣。唯染污故。若已獲得色界善心。未離欲貪。成欲一切初靜慮十。舍具六種。未至地中善心得緣香味境故。喜唯有四。以但有染不緣下故。豈不意近行眼等識所引。彼既無鼻舌二識。應無緣香味近行。此責不然。生盲聾等自性生念。及在定中皆應無有色等近行。故非一切五識所引。成二定八三四靜慮無色如前。已離欲貪。若未獲得二定善心。彼成欲界初定十二。謂除六憂二靜慮等。皆如前說。若已獲得二定善心。于初定貪未得離者。成二定十。謂喜但四。唯染污故。舍具六種。已獲得彼近分善故。余如前說。由此道理余準應知。若生色界唯成欲界一舍法近行。謂通果心俱。云何獲得諸意近行。謂離欲貪前八無間八解脫道。獲得初定近分地中六舍近行。第九無間解脫道中。獲得欲界通果心俱法舍近行。獲得初定十二近行。此初定言兼攝眷屬。由此理趣離上地染。如應當知。然有差別。謂離第四靜慮貪時。第九無間及解脫道。必不獲得自地下地。通果心俱法舍近行。離空處等諸地貪時。一切無間及解脫道。唯獲得一法舍近行。得無學時獲得欲界。初二靜慮十二近行。三四靜慮六舍近行。空

【現代漢語翻譯】現代漢語譯本近行體（Upacāra samādhi）。近行與此體相違故。誰成就幾種意近行耶？謂生欲界若未獲得善心（kuśala citta），成就一切初禪、二禪、八種三禪、四種四禪、一種無色界禪定。所生上界皆不下緣，唯染污故。若已獲得善心，未離欲貪（kāma-rāga），成就欲界一切、初禪十種。舍受（upekkhā）具六種。未至地（anāgamya-bhūmi）中善心得緣香味境故。喜受（somanassa）唯有四種，以但有染不緣下故。豈不是意近行由眼等識所引導？彼既無鼻識、舌識二識，應無緣香味的近行。此責不然。生盲、聾等自性生念，及在定中皆應無有色等近行。故非一切五識所引。成就二禪八種、三禪四種、四禪和無色界禪定如前所述。已離欲貪，若未獲得二禪善心，彼成就欲界、初禪十二種，謂除六憂、二禪等，皆如前說。若已獲得二禪善心，于初禪貪未得離者，成就二禪十種，謂喜受但四種，唯染污故。舍受具六種，已獲得彼近分善故。余如前說。由此道理其餘準應知。若生唯成欲界一種舍法近行，謂通果心俱。云何獲得諸意近行？謂離欲貪前八無間道（anantara-magga）、八解脫道（vimutti-magga），獲得初禪近分地中六種舍受近行。第九無間解脫道中，獲得欲界通果心俱法舍近行。獲得初禪十二種近行。此初禪言兼攝眷屬。由此理趣離上地染，如應當知。然有差別，謂離第四禪貪時，第九無間及解脫道，必不獲得自地下地通果心俱法舍近行。離空無邊處等諸地貪時，一切無間及解脫道，唯獲得一種法舍近行。得阿羅漢果時獲得欲界、初禪、二禪十二種近行，三禪、四禪六種舍受近行，空無邊處（ākāsānañcāyatana）

【English Translation】 English version Proximity Concentration (Upacāra samādhi). Proximity concentration is contrary to this state. Who attains how many mental proximity concentrations? It is said that if one is born in the desire realm and has not attained wholesome consciousness (kuśala citta), one attains all of the first jhāna, the second jhāna, eight of the third jhāna, four of the fourth jhāna, and one of the formless realms. Those born in higher realms do not cognize lower realms, because they are only defiled. If one has already attained wholesome consciousness but has not abandoned desire-attachment (kāma-rāga), one attains all of the desire realm and ten of the first jhāna. Equanimity (upekkhā) possesses six types. Because in the access realm (anāgamya-bhūmi), wholesome consciousness can cognize the objects of smell and taste. Joy (somanassa) has only four types, because it is only defiled and does not cognize lower realms. Isn't proximity concentration of the mind led by consciousnesses such as eye-consciousness? Since they lack nose-consciousness and tongue-consciousness, they should not have proximity concentration related to smell and taste. This criticism is not valid. Those born blind or deaf, etc., with innate thoughts, and those in concentration, should all lack proximity concentration related to form, etc. Therefore, it is not led by all five consciousnesses. One attains eight of the second jhāna, four of the third jhāna, and the fourth jhāna and formless realms as before. Having abandoned desire-attachment, if one has not attained wholesome consciousness of the second jhāna, one attains twelve of the desire realm and the first jhāna, namely excluding six sorrows and the second jhāna, etc., all as said before. If one has already attained wholesome consciousness of the second jhāna, and has not abandoned attachment to the first jhāna, one attains ten of the second jhāna, namely joy only four types, because it is only defiled. Equanimity possesses six types, because one has already attained the proximity wholesome state. The rest is as said before. From this reasoning, the rest should be understood accordingly. If one is born, one only attains one type of equanimity-dhamma proximity concentration of the desire realm, namely together with the fruition consciousness of the path. How does one attain the various mental proximity concentrations? Namely, abandoning desire-attachment with the preceding eight path of no interval (anantara-magga) and eight path of liberation (vimutti-magga), one attains six types of equanimity proximity concentration in the access realm of the first jhāna. In the ninth path of no interval and liberation, one attains the equanimity-dhamma proximity concentration together with the fruition consciousness of the path of the desire realm. One attains twelve proximity concentrations of the first jhāna. This mention of the first jhāna includes its associates. From this reasoning, abandoning attachment to higher realms should be understood accordingly. However, there is a difference, namely when abandoning attachment to the fourth jhāna, the ninth path of no interval and liberation will certainly not attain the equanimity-dhamma proximity concentration together with the fruition consciousness of the path of its own lower realms. When abandoning attachment to realms such as the sphere of infinite space (ākāsānañcāyatana), all paths of no interval and liberation only attain one type of equanimity-dhamma proximity concentration. When attaining Arhatship, one attains twelve proximity concentrations of the desire realm, the first jhāna, and the second jhāna, and six types of equanimity proximity concentration of the third jhāna, the fourth jhāna, and the sphere of infinite space (ākāsānañcāyatana).

無邊處四舍近行。上地各一法舍近行。于受生位從上地沒生下地時。獲得當地所有近行。生諸靜慮亦兼下地舍法近行。是即喜等十八意行。由為耽嗜出依別故。世尊說為三十六師句。此差別句能表大師。是師幖幟故名師句。如是諸句唯佛大師能知能說。余無能故。耽嗜依者。謂諸染受。出離依者。謂諸善受無覆無記。順善染故。隨應二攝更不別說。此三十六界地定者。謂欲界中具三十六。初二靜慮唯有二十。謂耽嗜依八出離依。十二三四靜慮唯有十種。謂耽嗜依四及出離依。六空處近分若許別緣。便有五種。謂耽嗜依一出離依四。若執唯總緣但有二種。謂耽嗜依一出離依一。無色根本及上三邊各唯有二。如前應知。此約界地所緣定者。欲緣欲境具三十六。緣色界境唯二十四。除緣香味二依各六。緣無色境唯有六種。謂法近行二依各三。緣不繫境亦唯此六。由此道理色無色界。緣境差別如應當思。所餘有支何緣不說。頌曰。

余已說當說

論曰。所餘有支或有已說。或有當說。如前已辯。若爾何緣更興此頌。為於後頌遮廣釋疑。由后頌中說煩惱等。勿有於此生如是疑。前已廣明四支義訖。次應廣釋其餘有支。為顯後文依惑業事。寄喻總顯十二有支。故軌範師更興此頌。如前已說十二有支。略攝唯三。謂惑業事

【現代漢語翻譯】現代漢語譯本『無邊處』（Akasanancayatana，指空無邊處定）的四種『舍近行』（舍離欲界煩惱的修行）。『上地』（指色界和無色界）的每一種禪定各有一種『舍近行』。在『受生位』（指投生之際），從『上地』（指色界或無色界）死亡而投生到『下地』（指欲界或色界）時，會獲得當地所有相應的『近行』。投生到各個『靜慮』（Dhyana，指禪定）時，也會兼帶下地的『舍法近行』。這些就是喜等十八種『意行』（心理活動）。由於對『耽嗜』（貪愛）的依賴和『出離』（解脫）的依賴不同，世尊將它們說成三十六種『師句』（指導修行的語句）。這種差別性的語句能夠代表大師（佛陀），是大師的標誌，所以稱為『師句』。這些語句只有佛陀大師才能知曉和宣說，其他人無法做到。『耽嗜依』（依賴貪愛）指的是各種染污的感受。『出離依』（依賴解脫）指的是各種善的感受以及無覆無記的感受。因為它們順應善或染污，所以隨應被這兩者所攝，不再單獨說明。這三十六種『界地定』（不同界地中的禪定）指的是：在欲界中，具備全部三十六種。在初禪和二禪中，只有二十種，即依賴貪愛的八種和依賴出離的十二種。在三禪和四禪中，只有十種，即依賴貪愛的四種和依賴出離的六種。在『空處近分』（Akasanancayatana-upacara，指空無邊處定的近分定）中，如果允許有不同的所緣境，那麼就有五種，即依賴貪愛的一種和依賴出離的四種。如果執著于只緣總相，那麼就只有兩種，即依賴貪愛的一種和依賴出離的一種。在無色界的根本定以及上面的三邊定中，都只有兩種，應該像前面那樣理解。這是從『界地』（不同界地）和『所緣』（禪定所緣的對象）的角度來確定的。欲界緣欲境時，具備全部三十六種。緣色境時，只有二十四種，除去緣香味的兩種，每種依賴各六種。緣無色境時，只有六種，即法近行的兩種依賴各三種。緣『不繫境』（指涅槃）時，也只有這六種。按照這個道理，色界和無色界緣境的差別，應該如實思考。其餘的『有支』（Bhava-anga，指十二因緣中的支分），為什麼沒有說明呢？頌曰：『余已說當說』論曰：其餘的『有支』，有的已經說過，有的將要說。如前面已經辨析過。如果這樣，為什麼還要再說這個偈頌呢？是爲了對後面的偈頌遮止廣釋的疑惑。因為後面的偈頌中說了煩惱等，不要因此產生這樣的疑問：前面已經廣泛地說明了四支的意義，接下來應該廣泛地解釋其餘的『有支』。爲了顯示後面的文字是依據惑、業、事，用比喻來總括地顯示十二『有支』，所以軌範師再次說了這個偈頌。如前面已經說過，十二『有支』，概括起來只有三種，即惑、業、事。

【English Translation】 English version The four 『舍近行』(Śamatha-vidarśanā, preliminary practices of tranquility and insight) of 『無邊處』(Ākāśānañcāyatana, the sphere of infinite space). Each of the 『上地』(upper realms, referring to the form and formless realms) has one 『舍近行』. When, in the 『受生位』(time of rebirth), one dies from the 『上地』(upper realms) and is reborn in the 『下地』(lower realms, referring to the desire or form realms), one obtains all the corresponding 『近行』(preliminary practices) of that place. When reborn in the various 『靜慮』(Dhyanas, meditative states), one also includes the 『舍法近行』(preliminary practices of abandoning defilements) of the lower realms. These are the eighteen 『意行』(mental activities) such as joy. Because of the difference in dependence on 『耽嗜』(attachment) and dependence on 『出離』(liberation), the World Honored One spoke of them as thirty-six 『師句』(teacher's phrases). These differentiating phrases can represent the great teacher (Buddha) and are the marks of the teacher, hence they are called 『師句』. Only the Buddha, the great teacher, can know and speak these phrases; no one else can. 『耽嗜依』(dependence on attachment) refers to various defiled feelings. 『出離依』(dependence on liberation) refers to various wholesome feelings and neutral feelings that are neither wholesome nor unwholesome. Because they accord with wholesomeness or defilement, they are included in these two categories accordingly and are not explained separately. These thirty-six types of 『界地定』(meditative states in different realms and levels) refer to: in the desire realm, all thirty-six are present. In the first and second dhyanas, there are only twenty, namely the eight dependent on attachment and the twelve dependent on liberation. In the third and fourth dhyanas, there are only ten, namely the four dependent on attachment and the six dependent on liberation. In the 『空處近分』(Ākāśānañcāyatana-upacāra, the access concentration of the sphere of infinite space), if different objects of focus are allowed, then there are five, namely one dependent on attachment and four dependent on liberation. If one adheres to focusing only on the general aspect, then there are only two, namely one dependent on attachment and one dependent on liberation. In the fundamental concentration of the formless realm and the three bordering concentrations above, there are only two each, as should be understood from the previous explanation. This is determined from the perspective of 『界地』(realms and levels) and 『所緣』(objects of meditation). When the desire realm focuses on desire objects, all thirty-six are present. When focusing on form objects, there are only twenty-four, excluding the two focusing on smell and taste, with each dependence having six. When focusing on formless objects, there are only six, namely the two types of 法近行, each dependence having three. When focusing on 『不繫境』(unconditioned objects, referring to Nirvana), there are also only these six. According to this principle, the difference in the objects of focus in the form and formless realms should be considered accordingly. Why are the remaining 『有支』(Bhava-angas, limbs of dependent origination) not explained? The verse says: 『余已說當說』 (The rest have been said or will be said) The treatise says: The remaining 『有支』(limbs of dependent origination), some have already been said, and some will be said, as has been analyzed previously. If so, why is this verse repeated? It is to prevent doubts about extensive explanations in the following verses. Because the following verses mention afflictions and so on, do not raise the question: the meaning of the four limbs has already been extensively explained previously, and next, the remaining 『有支』(limbs) should be extensively explained. To show that the following text relies on delusion, karma, and events, and uses metaphors to comprehensively show the twelve 『有支』(limbs), the teacher repeats this verse. As has been said before, the twelve 『有支』(limbs) can be summarized into only three, namely delusion, karma, and events.

。此三用別。其喻云何。頌曰。

此中說煩惱　　如種復如龍　如草根樹莖　　及如糠裹米　業如有糠米　　如草藥如花　諸異熟果事　　如成熟飲食

論曰。如何此三種等相似。如從種子芽葉等生如是從煩惱生煩惱業。事如龍鎮池水恒不竭。如是煩惱得相續鎮生池。令惑業事流注無盡。如草根未拔苗剪剪還生。如是煩惱根。未以聖道拔。令生苗稼斷斷還起。如從樹莖頻生枝花果。如是從惑數起惑業事。如糠裹米能生芽等非獨能生。煩惱裹業能感後有非獨能感。如米有糠能生芽等。業有煩惱能招異熟。如諸草藥果熟為後邊。業果熟已更不招異熟。如花于果為生近因。業為近因能生異熟。如熟飲食但應受用。不可轉產生余飲食。異熟果事既成熟已。不能更招餘生異熟。若諸異熟復感餘生。余復感余應無解脫。已辯緣起。即於此中就位差別。分成四有。中生本死如前已釋。善等差別三界有無。今當略辯。頌曰。

於四種有中　　生有唯染污　由自地煩惱　　餘三無色三

論曰。於四有中生有唯染。決定非善無覆無記。由何等惑一切煩惱。諸煩惱染諸生有耶。不爾。云何。但由自地。謂生此地。唯由此地中一切煩惱生。有成染污。諸煩惱中無一煩惱于結生位無潤功能。然諸結生唯煩惱力。非由

【現代漢語翻譯】此三種作用有何區別？用什麼比喻來說明？頌文說：

『此中說煩惱，如種復如龍，如草根樹莖，及如糠裹米；業如有糠米，如草藥如花，諸異熟果事，如成熟飲食。』

論述：這三種（煩惱、業、異熟果事）如何相似呢？就像從種子生出芽葉等一樣，從煩惱生出煩惱之業。事（煩惱、業、異熟果事）就像龍鎮守池水，使之恒常不竭。如此，煩惱得到相續，鎮守著生死之池，使迷惑、業、事像流水一樣無盡。就像草根未被拔除，苗被剪掉還會再生一樣。如此，煩惱之根未被聖道拔除，使（善業的）苗稼斷了又生。就像從樹莖上頻繁地生出枝、花、果一樣，從迷惑中屢次生起迷惑、業、事。就像糠裹著的米能生出芽等，但並非獨自能生。煩惱裹著的業能感得後世的果報，但並非獨自能感。就像米有糠能生出芽等一樣，業有煩惱能招感異熟果。就像各種草藥，果實成熟是最後階段一樣，業果成熟后，不再招感異熟果。就像花對於果實來說是產生的近因一樣，業是產生的近因，能生出異熟果。就像煮熟的飲食只能用來享用，不能再轉化成其他的飲食一樣，異熟果事既然已經成熟，就不能再招感其他的異熟果。如果各種異熟果又感得其他的生，其他的生又感得其他的生，那就應該沒有解脫了。已經辨析了緣起，就在這緣起中，就位置的差別，分成四有（caturyoni）。中陰有（antarabhava）、生有（upapattibhava）、本有（pragbhava）、死有（cyutibhava）如前已經解釋。善等差別，三界（trayo dhātu）的有無，現在將要略作辨析。頌文說：

『於四種有中，生有唯染污，由自地煩惱，餘三無色三。』

論述：在四有中，生有唯是染污的，決定不是善的，也不是無覆無記的。由什麼惑，一切煩惱，哪些煩惱染污這些生有呢？不是一切煩惱。那是什麼呢？只是由自地（svabhūmi）的煩惱。所謂生於此地，唯由此地中的一切煩惱使生有成為染污。各種煩惱中沒有一個煩惱在結生位（pratisaṃdhi）沒有潤生的功能。然而各種結生唯是煩惱的力量，不是由業。

【English Translation】 What are the differences in these three uses? What is the analogy for them? The verse says:

'Here, it is said that afflictions are like seeds and dragons, like grass roots and tree trunks, and like rice wrapped in chaff; karma is like rice with chaff, like herbs and flowers; the matters of different ripening fruits are like cooked food.'

Treatise: How are these three (afflictions, karma, and the matters of different ripening fruits) similar? Just as sprouts and leaves arise from seeds, so does karma arising from afflictions arise from afflictions. Matters (afflictions, karma, and the matters of different ripening fruits) are like a dragon guarding a pond, ensuring it never dries up. Similarly, afflictions are sustained, guarding the pond of birth and death, causing delusion, karma, and matters to flow endlessly like a stream. Just as grass roots, when not uprooted, will regrow even after the shoots are cut, so too, if the roots of afflictions are not uprooted by the Noble Path, they will cause (wholesome) crops to be cut and regrow. Just as branches, flowers, and fruits frequently grow from tree trunks, so too, from delusion, delusion, karma, and matters repeatedly arise. Just as rice wrapped in chaff can produce sprouts, but not solely, so too, karma wrapped in afflictions can cause future existence, but not solely. Just as rice with chaff can produce sprouts, so too, karma with afflictions can bring about different ripening fruits. Just as various herbs have fruit ripening as their final stage, so too, once the fruit of karma has ripened, it no longer causes different ripening fruits. Just as flowers are the proximate cause for the production of fruit, so too, karma is the proximate cause that can produce different ripening fruits. Just as cooked food should only be consumed and cannot be transformed into other food, so too, once the matter of different ripening fruit has matured, it can no longer cause other different ripening fruits. If various different ripening fruits were to cause other births, and those other births were to cause still others, there should be no liberation. The dependent origination has already been analyzed, and within this dependent origination, based on the differences in position, it is divided into the four existences (caturyoni). The intermediate existence (antarabhava), the existence at birth (upapattibhava), the existence of being (pragbhava), and the existence at death (cyutibhava) have already been explained. The differences between wholesome and unwholesome, and the existence or non-existence of the three realms (trayo dhātu), will now be briefly analyzed. The verse says:

'Among the four types of existence, the existence at birth is only defiled, by the afflictions of its own ground; the other three are the three of the formless realm.'

Treatise: Among the four existences, the existence at birth is only defiled, and is definitely not wholesome or neither wholesome nor unwholesome. By what afflictions, all afflictions, which afflictions defile these existences at birth? It is not all afflictions. What is it then? It is only by the afflictions of its own ground (svabhūmi). That is, being born in this ground, only all the afflictions in this ground defile the existence at birth. Among the various afflictions, there is not a single affliction that does not have the function of moistening in the moment of linking (pratisaṃdhi). However, the various linkings are only the power of afflictions, not by karma.

纏垢。所以者何。以自力行悔覆纏等。要由思擇方現起故。然此位中身心昧劣。要任運惑方可現行。唯有隨眠數習力勝。故諸煩惱能數現行。于結生時任運現起。諸纏及垢數習力劣。非不思擇而得現前。是故結生非諸纏垢。故唯自地諸煩惱力。染污生有理極成立。余中有等一一通三。謂彼皆通善染無記。應知中有初續剎那。亦必染污猶如生有。如是四有何界所繫。欲色具四。無色唯三。非無色業感中有果。如順正理。已具思擇。有情於此四種有中由何而住。頌曰。

有情由食住　　段欲體唯三　非色不能益　　自根解脫故　觸思識三食　　有漏通三界　意成及求生　　食香中有起　前二益此世　　所依及能依　后二于當有　　引及起如次

論曰。經說世尊自悟一法正覺正說。謂諸有情一切無非由食而住。何等為食。食有四種。一段二觸三思四識。段有二種謂細及粗。細謂中有食。香為食故。及天劫初食。無變穢故。如油沃沙散入支故。或細污蟲嬰兒等食。說名為細。翻此為粗。如是段食唯在欲界。離段食貪生上界故。非上界身依外緣住。色界雖有能益大種而非段食。如非妙欲。如色界中雖有微妙色聲觸境。而不引生增上貪故。不名妙欲。如是雖有最勝微妙能攝益觸。而畢竟無分段吞啖。故非段食

【現代漢語翻譯】現代漢語譯本纏（煩惱的束縛）和垢（污垢）。為什麼這樣說呢？因為要通過自己的力量修行懺悔，才能覆蓋纏等煩惱。需要經過思考選擇，這些煩惱才會顯現。然而，在這種狀態下，身心昏昧遲鈍，只有任由煩惱活動才能讓其顯現。只有隨眠（潛在的煩惱）和串習的力量強大，所以各種煩惱才能頻繁地顯現。在結生時，任由煩惱活動而顯現。而諸纏和垢的串習力量較弱，不經過思考選擇就不能顯現。因此，結生時沒有諸纏和垢。所以，只有自地的各種煩惱的力量，才能染污生有，這個道理非常成立。其餘的中有等，每一個都通於三種（善、染、無記），也就是說，它們都通於善、染、無記。應該知道，中有的最初延續剎那，也必定是被染污的，就像生有一樣。像這樣，四有（生有、本有、死有、中有）被哪個界所繫縛呢？欲界和色界都具足四有，無色界只有三種（生有、本有、死有），因為無色界的業不能感得中有的果報。正如《順正理論》中已經詳細思考選擇過的那樣。有情在這四種有中，依靠什麼而存在呢？頌文說：

『有情由食住，段欲體唯三，非色不能益，自根解脫故，觸思識三食，有漏通三界，意成及求生，食香中有起，前二益此世，所依及能依，后二于當有，引及起如次。』

論述說：經中說世尊自己領悟了一種法，正確覺悟並正確宣說，那就是一切有情都依靠食物而存在。什麼是食物呢？食物有四種：一段食、二觸食、三思食、四識食。段食有兩種，即細段食和粗段食。細段食是指中有的食物，因為它們以香為食。以及天地開劫之初的食物，因為沒有變質和污穢。就像油倒入沙中，分散進入各個部分一樣。或者像細小的污蟲、嬰兒等的食物，被稱為細段食。與此相反的，就是粗段食。像這樣，段食只存在於欲界。因為離開了對段食的貪愛，才能生到上界。上界的身不依靠外在的因緣而存在。雖然（此處疑似指色界天）有能夠增益四大種的物質，但不是段食。就像不是美妙的慾望一樣。就像中雖然有微妙的色聲觸境，但不會引起強烈的貪愛，所以不稱為美妙的慾望。像這樣，雖然有最殊勝微妙的能夠攝取利益的觸，但畢竟沒有分段吞食的行為，所以不是段食。

【English Translation】 English version 『Entanglements』 (纏, Chán) and 『Defilements』 (垢, Gòu). Why is this so? Because one must rely on one's own strength to practice repentance to cover up entanglements, etc. These only arise through deliberation and choice. However, in this state, the body and mind are dull and inferior; only by allowing afflictions to operate spontaneously can they manifest. Only latent tendencies (隨眠, Suímián) and the power of habitual practice are strong, so various afflictions can frequently manifest. At the time of rebirth, they arise spontaneously. The habitual practice of entanglements and defilements is weak; they cannot manifest without deliberation and choice. Therefore, rebirth is not accompanied by entanglements and defilements. Thus, the power of afflictions only from one's own realm is extremely well-established in defiling existence. The remaining intermediate existences (中有, Zhōngyǒu), each one is connected to the three (wholesome, defiled, and neutral), meaning they are all connected to wholesome, defiled, and neutral states. It should be known that the initial moment of continuation in the intermediate existence is also necessarily defiled, just like existence at birth. In this way, which realms are the four existences (生有, Shēngyǒu - birth existence; 本有, Běnyǒu - present existence; 死有, Sǐyǒu - death existence; 中有, Zhōngyǒu - intermediate existence) bound to? The Desire Realm (欲界, Yùjiè) and the Form Realm (色界, Sèjiè) both possess all four. The Formless Realm (無色界, Wúsèjiè) only has three (birth, present, and death), because the karma of the Formless Realm cannot produce the result of an intermediate existence. As the Nyāyānusāra (順正理論) has already thoroughly considered and chosen. What do sentient beings rely on to dwell in these four existences? The verse says:

『Sentient beings dwell by food; material food is only in the Desire Realm; form cannot benefit, because the roots are liberated; contact, volition, and consciousness are the three foods; defiled, they pervade the three realms; mind-made and seeking birth, the intermediate existence feeds on scent; the former two benefit this life, the basis and the dependent; the latter two, in the future existence, draw and arise in sequence.』

The treatise says: The sutra says that the World-Honored One (世尊, Shìzūn) himself realized one Dharma (法, Dǎrma), correctly awakened, and correctly proclaimed that all sentient beings dwell by food. What is food? There are four kinds of food: 1. material food, 2. contact as food, 3. volition as food, 4. consciousness as food. Material food is of two kinds: subtle and coarse. Subtle material food refers to the food of the intermediate existence, because they feed on scent. And the food at the beginning of a kalpa (劫, Jié), because it is without decay and impurity. Like oil poured into sand, scattering and entering into each part. Or like the food of tiny dirty insects, infants, etc., which is called subtle material food. The opposite of this is coarse material food. In this way, material food only exists in the Desire Realm. Because by leaving behind the craving for material food, one can be born in the higher realms. The bodies of the higher realms do not rely on external conditions to exist. Although the ** (possibly referring to the Form Realm heavens) have substances that can benefit the four great elements, they are not material food. Just like they are not wonderful desires. Just like the ** have subtle forms, sounds, smells, tastes, and tactile objects, but they do not give rise to strong craving, so they are not called wonderful desires. In this way, although there is the most supreme and subtle contact that can gather and benefit, there is ultimately no segmented swallowing, so it is not material food.

。雖非段食攝。而非無食義。如喜雖非四食中攝。而經說為食。以有食義故。如契經言。我食喜食。由喜食久住。如極光凈天。然段食體有十三事。以處總收唯有三種。謂唯欲界香味觸三。一切皆為段食自體。可成段別而吞啖故。謂以口鼻分分受之。以少從多故作是說。雖非吞啖但能益身令得久住。亦細食攝。猶如影光炎涼涂洗。又劫初位地味等食。亦名段食。分段受故。又諸飲等亦名段食。皆可段別而受用故。色處名段不名為食。以不能攝益自所對根故。夫言食者。攝益諸根及諸大種。色處無力攝益自根及諸大種。是不至取根所行故。以契經說。段食非在手中器中可成食事。要入鼻口牙齒咀嚼。津液浸潤進度喉筒。墮生藏中漸漸消化。味勢熟德流諸脈中。攝益諸蟲乃名為食。爾時方得成食事故。若在手器以當爲名。如天授名那落迦等。雖彼分段總得食名。而成食時唯香味觸。爾時唯此為根境故。又如何知色處非食身內攝益根大功能。如香味觸不別見故。爾時不生彼境識故。生自識時尚不損益自根大種。況入身已不生自識能為食事。見日月輪等能損益眼根。是觸功能非形顯力。豈不苦樂與識俱生。此二能為損益事故。色處於眼亦為損益。理不應然。眼與明等應成食故。然彼為境順苦樂觸能為食事。色處不然。見安繕那

籌等諸色眼不增損。要至眼中眼方增損。是故段食定非色處。若爾何故於契經中稱讚段食具色香味。為令欣樂兼贊助緣。如亦贊言恭敬施與。豈即恭敬亦名段食。然成段食具正助緣。又舉色相表香味觸。亦妙可欣故作是說。是故食體唯香味觸。非色不能益自根解脫故。夫名食者。必先資益自根大種。后乃及余。飲啖色時于自根大尚不為益。況能及余。由彼諸根境各別故。有時見色生喜樂者。緣色觸生是食非色。又不還者及阿羅漢解脫食貪。雖見妙食而不生喜。無所益故。已說段食界系及體觸思識三。次當顯示觸謂根境識三和所生。心所緣起中已廣思擇。思謂意業。識謂了境。此三唯有漏。通三界皆有。如是四食體總有十六事。唯后三食說有漏言。顯香等三不濫無漏。何緣無漏觸等非食。食謂能牽。能資諸有可厭可斷愛生長處。無漏雖資他所牽有。而自無有牽有功能。非可厭斷愛生長處。故不建立在四食中。即由此因望他界地。雖有漏法亦非食體。他界地法雖亦為因能資現有。而不能作牽後有因。故不名食。諸無漏法現在前時。雖能為因資根大種。而不能作牽後有因。雖暫為因資根大種。而但為欲成己勝依。速趣涅槃永滅諸有。自地有漏現在前時。資現令增能招後有。由此已釋段食為因招後有義。謂觸等食牽後有時。亦

【現代漢語翻譯】現代漢語譯本：對於籌碼等各種顏色，眼睛本身不會增加或減少。只有當這些顏色進入眼睛，眼睛的功能才會受到影響。因此，段食（kabaalaahara，粗 खाद्य，粗食）絕對不是色處（ruupaayatana，色処，色處）。如果這樣，為什麼在契經（sutra，経，經）中讚美段食具備色、香、味？這是爲了使人欣喜，並贊助其作為助緣（upanissaya，助縁，助緣）的作用。就像贊美恭敬的施與一樣。難道恭敬本身也算是段食嗎？然而，段食的成就具備正助緣。又通過舉出色相來代表香味觸。因為它美妙而令人欣喜，所以這樣說。因此，食物的本體只有香味觸。色不能增益自身的根解脫。所謂『食』，必定先資益自身的根大種（mahaabhuuta，大種，四大），然後才及於其他。飲啖色時，對於自身的根大尚且沒有益處，更何況能及於其他？因為那些根的境界是各自不同的。有時見到顏色而產生喜樂，是因為緣於色觸而生，這是食而不是色。此外，不還者（anaagaamin，不還者，不還）和阿羅漢（arhat，阿羅漢，阿羅漢）已經解脫了對食物的貪愛，即使見到美味的食物也不會產生喜悅，因為對他們來說沒有益處。已經說了段食的界系和本體，以及觸、思、識三者。接下來應當顯示觸，觸是指根、境、識三和合所生。在心所緣起（pratitya-samutpada，縁起，緣起）中已經廣泛地思考和選擇過了。思是指意業（manas-karma，意業，意業）。識是指了別境界。這三者唯有有漏（saasrava，有漏，有漏），通於三界（trayo dhaatavah，三界，三界）都存在。像這樣，四食的本體總共有十六件事。只有后三食才說是有漏，這是爲了顯示香等三者不與無漏（anaasrava，無漏，無漏）相混淆。為什麼無漏的觸等不是食？食是指能夠牽引、能夠資助諸有（bhava，有，有），是可厭惡、可斷除的愛生長的地方。無漏雖然資助他所牽引的有，但自身沒有牽引有的功能，不是可厭惡、可斷除的愛生長的地方。所以不建立在四食中。也因此，望向其他界地，即使是有漏法也不是食的本體。其他界地的法雖然也作為因能夠資助現有，但不能作為牽引後有的因，所以不稱為食。當諸無漏法現在前時，雖然能夠作為因資助根大種，但不能作為牽引後有的因。雖然暫時作為因資助根大種，但只是爲了成就自己的殊勝所依，迅速趨向涅槃（nirvana，涅槃，涅槃），永遠滅除諸有。自地的有漏法現在前時，資助現有令其增長，能夠招感後有。由此已經解釋了段食作為因招感後有的意義。觸等食牽引後有時，也...

【English Translation】 English version: Eyes do not increase or decrease in relation to various colors like counters. It is only when these colors enter the eyes that the eyes' function is affected. Therefore, kabaalaahara (coarse food) is definitely not ruupaayatana (sphere of sight). If so, why does the sutra praise kabaalaahara as possessing color, smell, and taste? This is to create joy and to commend its role as a supporting condition (upanissaya). It is like praising respectful giving. Does respect itself become kabaalaahara? However, the accomplishment of kabaalaahara possesses both primary and supporting conditions. Furthermore, the appearance of color represents smell, taste, and touch. Because it is wonderful and delightful, it is said in this way. Therefore, the essence of food is only smell, taste, and touch. Color cannot benefit the liberation of its own roots. What is called 'food' must first nourish its own root elements (mahaabhuuta), and then extend to others. When consuming color, it does not benefit its own root elements, let alone others? Because the realms of those roots are distinct from each other. Sometimes, seeing color produces joy because it arises from the touch of color, which is food, not color. Moreover, anaagaamin (non-returners) and arhat (worthy ones) have liberated themselves from the craving for food. Even if they see delicious food, they do not experience joy because it is of no benefit to them. Having discussed the realm, connections, and essence of kabaalaahara, as well as touch, thought, and consciousness, next we should explain touch, which arises from the combination of root, object, and consciousness. This has been extensively considered and examined in pratitya-samutpada (dependent origination). Thought refers to manas-karma (mental action). Consciousness refers to the discernment of objects. These three are only saasrava (defiled), and exist in all three realms (trayo dhaatavah). In this way, the essence of the four foods consists of sixteen aspects in total. Only the latter three foods are said to be defiled, which is to show that the three, such as smell, are not confused with anaasrava (undefiled). Why are undefiled touch, etc., not food? Food refers to that which can attract, nourish existence (bhava), and is a place where repulsive and severable love grows. Although the undefiled nourishes the existence attracted by others, it does not have the function of attracting existence itself, and is not a place where repulsive and severable love grows. Therefore, it is not established among the four foods. For this reason, looking towards other realms, even defiled dharmas are not the essence of food. Although the dharmas of other realms can also serve as a cause to nourish existing things, they cannot serve as a cause to attract future existence, so they are not called food. When undefiled dharmas manifest, although they can serve as a cause to nourish the root elements, they cannot serve as a cause to attract future existence. Although they temporarily serve as a cause to nourish the root elements, they only aim to achieve their own superior basis, quickly approach nirvana, and permanently extinguish all existence. When defiled dharmas of one's own realm manifest, they nourish existing things, causing them to grow, and can attract future existence. From this, the meaning of kabaalaahara as a cause for attracting future existence has been explained. When touch, etc., attract future existence, they also...

牽當來內法香等現內香等。資觸等因令牽當有。亦能自取當來香等為等流果是故段食與後有因同一果故。亦能牽有故名為食。然香味觸體類有三。謂異熟生等流長養。由外香等覺發身中內香味觸令成食事。故所說食其理定成。如契經說。食有四種。能令部多有情安住。及能資益諸求生者。言部多者。顯已生義。諸趣生已皆謂已生。復說求生。為何所目。此目中有。由佛世尊以五種名說中有故。何等為五。一者意成。從意生故。是牽引業所引果義。若爾此應有太過失。不爾。中有不攬外緣精血等物以成身故。二者求生。多喜尋察當生處故。生謂生有。中有多求趣生有處。三者食香。身資香食往生處故。四者中有。死生二有無間有故。五者名起。死有無間支體無缺。身頓起故。或復對向當生決定。暫時起故。何緣說食唯有四種。一切有為皆有食用。經說涅槃亦有食故。如契經說。涅槃有食。所謂覺支。雖諸有為皆有食用。而就勝說。謂大仙尊為所化者。就資有勝唯說四食。謂初二食能益此身所依能依。后之二食能引當有。能起當有。如次資益引起名色。二種有身故立四食。所依謂色即有根身。能依謂名即心心所。此中段食資益所依。以有根身由此住故。此中觸食資益能依。以心心所由此活故。如是二食于已生有資益功能最

【現代漢語翻譯】現代漢語譯本牽引未來的內在法香等同於現在的內在香等。資助觸覺等因素，使牽引成為可能。也能自己取得未來的香等作為等流果，因此段食與後有因具有相同的結果。也能牽引存在，所以被稱為『食』。然而，香味觸的本體類別有三種，即異熟生、等流和長養。通過外在的香等覺知，引發身體內的內在香味觸，使其成為食事。因此，所說的『食』其道理必定成立。如契經所說：『食有四種，能令已存在的有情安住，及能資益那些尋求出生的有情。』所說的『部多』，顯示的是『已生』的含義。各趣眾生出生后都被稱為『已生』。又說『求生』，指的是什麼呢？這裡指的是『中有』（Antarabhava）。因為佛世尊用五種名稱來描述中有。哪五種呢？一是『意成』（Manomaya），從意念產生，是牽引業所引的果報。如果這樣，這應該有過度推論的錯誤。不是的。因為中有不攝取外在的精血等物質來形成身體。二是『求生』（Bhavagaveshin），多喜歡尋察將要出生的處所。『生』指的是『生有』（Upapattibhava）。中有多數在尋求趣向生有的處所。三是『食香』（Gandhahara），身體依靠香氣食物前往出生之處。四是『中有』（Antarabhava），是死有（Cyutibhava）和生有之間的無間隙存在。五是『名起』（Samutthana），死有之後，支體沒有缺失，身體立即產生。或者，面對將要出生的處所，暫時產生。為什麼說食只有四種呢？一切有為法都有食用，經中說涅槃也有食。如契經所說：『涅槃有食，所謂覺支（Bodhyanga）。』雖然一切有為法都有食用，但這是就殊勝之處而言的。大仙尊（佛陀）爲了所教化的人，就資助存在的殊勝之處，只說了四食。前兩種食能利益此身所依的能依，后兩種食能牽引未來的存在，能引發未來的存在。依次資助和引發名色（Namarupa），這兩種有身，所以立為四食。所依指的是色，即有根身（六根）；能依指的是名，即心和心所。其中，段食資助所依，因為有根身由此而得以安住。其中，觸食資助能依，因為心和心所由此而得以存活。這樣，這兩種食對於已存在的有情，具有最強的資助功能。

【English Translation】 English version The internal fragrance, etc., of the future are equivalent to the internal fragrance, etc., of the present. Factors such as sensory contact (Sparsha) enable this attraction to occur. It can also obtain future fragrances, etc., as its is equal flow result (Nisyanda-phala). Therefore, gross material food (Kabalikahara) and the cause of future existence (punarbhava) share the same result. It can also attract existence, hence it is called 'food'. However, the nature of flavors, fragrances, and tactile sensations are of three types: the result of maturation (Vipaka), equal flow, and nourishment. Through external fragrances, etc., the internal flavors, fragrances, and tactile sensations within the body are aroused, causing them to become food. Therefore, the principle of what is said to be 'food' is definitely established. As the sutra says: 'There are four kinds of food that enable existing sentient beings (Bhuta) to abide and nourish those seeking birth.' The term 'Bhuta' indicates the meaning of 'already born'. All beings born in various realms are called 'already born'. Furthermore, what does 'seeking birth' refer to? This refers to the 'intermediate state' (Antarabhava). Because the World Honored One (Buddha) describes the intermediate state with five names. What are the five? First, 'mind-made' (Manomaya), because it arises from the mind; it is the result drawn by the karma of attraction. If so, there should be an error of over-generalization. No, because the intermediate state does not take external essences such as blood to form a body. Second, 'seeking birth' (Bhavagaveshin), often liking to seek out the place where it will be born. 'Birth' refers to 'becoming' (Upapattibhava). The intermediate state mostly seeks the place to go towards becoming. Third, 'feeding on fragrance' (Gandhahara), the body relies on fragrant food to go to the place of birth. Fourth, 'intermediate state' (Antarabhava), it is the uninterrupted existence between the death state (Cyutibhava) and the birth state. Fifth, 'name arising' (Samutthana), after the death state, the limbs are not lacking, and the body arises immediately. Or, facing the place where it will be born, it arises temporarily. Why is it said that there are only four kinds of food? All conditioned phenomena (Samskrta) have food, as the sutra says that Nirvana also has food. As the sutra says: 'Nirvana has food, namely the limbs of enlightenment (Bodhyanga).' Although all conditioned phenomena have food, this is in terms of the superior aspect. The Great Sage (Buddha), for those who are to be taught, only spoke of four foods in terms of the superiority of nourishing existence. The first two foods can benefit the support and the supported of this body, and the latter two foods can attract future existence and cause future existence to arise. They nourish and cause the arising of name and form (Namarupa) in sequence, these two kinds of embodied existence, hence four foods are established. The support refers to form (Rupa), that is, the body with sense organs; the supported refers to name, that is, mind and mental factors. Among them, gross material food nourishes the support, because the body with sense organs abides by this. Among them, contact food nourishes the supported, because mind and mental factors live by this. Thus, these two foods have the strongest nourishing function for existing sentient beings.

為殊勝。思為引業識為種子。引起當有。謂由業故能引當來名色二有。業既引已愛潤識種。能令當有名色身起。故契經說。業為生因愛為起因。如是二食于未生有引起功能最為殊勝。故唯說此四種為食。此四食中后二如生母。生未生故。前二如養母。養已生故。余廣抉擇如順正理。今更應思前釋四有。死生二有唯一剎那。於此時中何識現起。此識復與何受相應。定心無心得死生不。住何性識得入涅槃。于命終時識何處滅。斷末摩者其體是何。頌曰。

斷善根與續　　離染退死生　許唯意識中　　死生唯舍受　非定無心二　　二無記涅槃　漸死足齊心　　最後意識滅　下人天不生　　斷末摩水等

論曰。斷善續善離界地染。從離染退命終受生。此六位中唯許意識。皆是意識不共法故。五識於此無有功能。生言兼攝中有初念。意識雖具三受相應。而死生時唯有舍受非苦樂受。性不明利順死生時苦樂二受。性極明利不順死生。非明利識有死生義。以死生時必昧劣故。由此故說。下三靜慮唯近分心有死生理。以根本地無舍受故。雖說在意識得有死生。而非在定心有死生理。非界地別有死生故。設界地同極明利故。由勝加行所引發故。又在定心能攝益故。必由損害方有命終。諸在定心非染污故。必由染污方得

【現代漢語翻譯】現代漢語譯本業力最為殊勝。思是引發業力的因素，意識是種子。引發未來果報，指的是因為業力的緣故，能夠引發未來的名色二有（nāma-rūpa，精神現象和物質現象）。業力引發之後，愛如同水分滋潤意識的種子，能夠使未來的名色之身生起。所以契經上說，業是出生的原因，愛是生起的原因。像這樣，這兩種食物對於未出生的有情，引發果報的功能最為殊勝。所以只說這四種是食物。這四種食物中，后兩種如同生母，因為它們產生未出生的；前兩種如同養母，因為它們養育已出生的。其餘更廣泛的抉擇，如同《順正理論》所說。現在更應該思考前面解釋的四有（bhava，有）。死亡和出生的二有，只有一個剎那。在這個時候，什麼意識現起？這個意識又與什麼感受相應？入定之心和無心之心會經歷死亡和出生嗎？具有什麼性質的意識能夠進入涅槃（nirvāṇa，寂滅）？在臨命終時，意識在什麼地方滅去？斷末摩（marman，要害）的人，他的身體是什麼？頌曰：斷善根與續，離染退死生，許唯意識中，死生唯舍受，非定無心二，二無記涅槃，漸死足齊心，最後意識滅，下人天不生，斷末摩水等。論曰：斷絕善根、續接善根、脫離欲界和色界的染污、從離染退失、命終、受生。這六個階段中，只允許意識存在。因為這些都是意識不共的特性。五識（pañca-vijñāna，眼識、耳識、鼻識、舌識、身識）在這裡沒有作用。『生』這個詞也包括了中有的最初一念。意識雖然具有三種感受相應，但是死亡和出生的時候只有舍受（upekṣā，不苦不樂受），沒有苦受和樂受。因為苦受和樂受的性質過於明顯和敏銳，不順應死亡和出生；而死亡和出生時的意識必然是昧劣的。因此說，下三靜慮（dhyāna，禪定）只有近分心有死亡和出生的道理。因為根本地沒有舍受。雖然說在意識中會有死亡和出生，但不是在入定之心會有死亡和出生的道理。不是因為界地不同而有死亡和出生。即使界地相同，也是因為過於明顯和敏銳。因為是由殊勝的加行所引發的。而且在入定之心能夠攝益。必定是因為受到損害才會有命終。因為在入定之心不是染污的。必定是因為染污才能...

【English Translation】 English version Karma is the most supreme. Thought is the factor that initiates karma, and consciousness is the seed. It initiates future consequences, referring to how karma can initiate the future nāma-rūpa (name and form, mental and material phenomena). Once karma has initiated this, love, like moisture, nourishes the seed of consciousness, enabling the future body of nāma-rūpa to arise. Therefore, the sutras say that karma is the cause of birth, and love is the cause of arising. In this way, these two kinds of food are the most supreme in their ability to initiate consequences for beings who have not yet been born. That is why only these four are called food. Among these four kinds of food, the latter two are like a birth mother, because they produce the unborn; the former two are like a nurturing mother, because they nourish the born. Further extensive discernment is as described in the Nyāyānusāra-śāstra. Now, we should further contemplate the four bhava (existences) explained earlier. The two existences of death and birth are only a single instant. At this time, what consciousness arises? And with what feeling is this consciousness associated? Do minds in dhyāna (meditative absorption) and minds without thought experience death and birth? What kind of consciousness can enter nirvāṇa (cessation)? At the moment of death, where does consciousness cease? What is the body of one who severs a marman (vital point)? Verse: Severing roots of good, continuing, departing from defilement, retreating, death, and birth, It is only allowed in consciousness, death and birth are only with upekṣā (equanimity), Not in dhyāna or without mind, the two are non-afflicted nirvāṇa, Gradual death, feet aligned with the heart, the final consciousness ceases, Lower humans and gods are not born, severing marman, water, etc. Treatise: Severing roots of good, continuing roots of good, departing from defilements of the desire and form realms, retreating from departing from defilement, death, and rebirth. In these six stages, only consciousness is allowed. Because these are all unique characteristics of consciousness. The five pañca-vijñāna (sense consciousnesses) have no function here. The word 'birth' also includes the initial thought of the intermediate state. Although consciousness has three feelings associated with it, only upekṣā (equanimity) is present at the time of death and birth, not suffering or pleasure. Because the nature of suffering and pleasure is too obvious and acute, it does not accord with death and birth; and the consciousness at the time of death and birth must be faint and inferior. Therefore, it is said that only the access concentration mind of the lower three dhyāna (meditative absorptions) has the principle of death and birth. Because the fundamental ground does not have upekṣā (equanimity). Although it is said that death and birth can occur in consciousness, it is not that death and birth can occur in the mind in dhyāna (meditative absorption). It is not because of different realms that there is death and birth. Even if the realms are the same, it is because it is too obvious and acute. Because it is initiated by superior effort. Moreover, the mind in dhyāna (meditative absorption) can gather benefit. It must be because of harm that there is death. Because the mind in dhyāna (meditative absorption) is not defiled. It must be because of defilement that...

受生。異地染心亦攝益故。無命終理加行起故無受生理。異地染心必勝地攝。無容樂往劣地受生。異地無記。以非染污加行起故。亦無生死亦非無心。有死生義理相違故。死有二種。或他所害。或任運終。處無心位他不能害。有殊勝法任持身故。處無心位非任運終。入心定能引出心故。謂入心作等無間緣。取依此身心等果法。必無有別法能礙令不生。若所依身將欲變壞。必定還起屬此身心。方得命終更無餘理。又有契經證非無心命終故契經說。無想有情由想起已從彼處歿。非無心位可得受生。必由勝心現所引故。住昧劣位而受生故。離起煩惱無受生故。亦有契經證非無心受生。故契經言。識若不入母胎中者。名色得成羯剌藍不。乃至廣說。然死有心雖通三性。而阿羅漢必無染心。雖有善心及二無記。而強盛故不入涅槃。入涅槃心唯二無記。謂威儀路或異熟生。若說欲界有舍異熟入涅槃心。通二無記。若說欲界無舍異熟入涅槃心。但威儀路。必無離受而獨有心。劣善何故不入涅槃。以彼善心有異熟故。諸阿羅漢厭背未來諸異熟果。入涅槃故。若爾住異熟應不入涅槃。不爾。已簡言厭背未來故。何不厭背現在異熟。知依現異熟永斷諸有故。依現異熟證無學果。知彼有恩不深厭患。諸阿羅漢深厭當生。故命終時避彼因善。唯

【現代漢語翻譯】現代漢語譯本受生。在不同的地方，如果染污心（Klesha-citta）能夠攝受和利益，那麼就不會有命終的道理，因為沒有相應的加行（Prayoga）生起，所以沒有受生的道理。在不同的地方，染污心必定會被殊勝的地方所攝受，不可能樂於前往低劣的地方受生。在不同的地方，如果是無記心（Avyakrta-citta），因為不是染污的加行生起，所以既沒有生死，也不是無心。因為有生死之義理與無心相違背。死亡有兩種，或者被他人所害，或者自然終結。處於無心位時，他人無法加害，因為有殊勝的法（Dharma）在維持身體。處於無心位時，不會自然終結，因為進入心定（Citta-samadhi）能夠引出心。也就是說，進入心定作為等無間緣（Samanantara-pratyaya），能夠取得依此身心的果法（Phala-dharma）。必定沒有其他法能夠阻礙它不生起。如果所依之身將要變壞，必定還會生起屬於此身的心，才能命終，沒有其他的道理。又有契經（Sutra）證明並非無心命終，所以契經說，無想有情（Asanjnasattva）由於想起之後，從彼處死亡。無心位不可能受生，必定是由殊勝的心顯現所引導。因為住在昧劣的地位而受生。離開生起煩惱就沒有受生。也有契經證明並非無心受生，所以契經說，如果識（Vijnana）不進入母胎中，名色（Namarupa）能夠成為羯剌藍（Kalala，受精卵）嗎？乃至廣說。然而死亡時有心，雖然通於三性（三種性質：善、惡、無記），但是阿羅漢（Arhat）必定沒有染污心。雖然有善心和兩種無記心，但是因為強盛的緣故，不入涅槃（Nirvana）。進入涅槃的心只有兩種無記心，即威儀路（Iryapatha）或異熟生（Vipaka-ja）。如果說欲界（Kamadhatu）有舍異熟（Upeksa-vipaka）進入涅槃的心，那麼通於兩種無記。如果說欲界沒有舍異熟進入涅槃的心，那麼只有威儀路。必定沒有離開受（Vedana）而單獨存在的心。低劣的善心為什麼不入涅槃？因為那個善心有異熟果（Vipaka-phala）。諸阿羅漢厭背未來的各種異熟果，所以入涅槃。如果這樣，住在異熟中就不應該入涅槃。不是這樣的，已經簡要地說厭背未來了。為什麼不厭背現在的異熟？因為知道依靠現在的異熟能夠永遠斷除諸有（Bhava）。依靠現在的異熟證得無學果（Asaiksa-phala），知道它有恩德，所以不深深厭患。諸阿羅漢深深厭患當生，所以在命終時避開那個因善，唯有……

【English Translation】 English version Rebirth. If, in a different place, defiled mind (Klesha-citta) can be embraced and benefited, then there is no reason for the end of life, because no corresponding effort (Prayoga) arises, so there is no reason for rebirth. In a different place, the defiled mind must be embraced by a superior place; it is impossible to be happy to go to an inferior place for rebirth. In a different place, if it is a neutral mind (Avyakrta-citta), because it is not the arising of defiled effort, there is neither birth nor death, nor is it without mind. Because the meaning of birth and death contradicts being without mind. There are two kinds of death: either being harmed by others or naturally ending. When in a mindless state, others cannot harm because there is a superior Dharma maintaining the body. When in a mindless state, it will not end naturally, because entering meditative concentration (Citta-samadhi) can lead to the emergence of mind. That is, entering meditative concentration serves as an immediately preceding condition (Samanantara-pratyaya), enabling the attainment of the resultant dharma (Phala-dharma) that depends on this body and mind. There is definitely no other dharma that can prevent it from arising. If the body on which it depends is about to decay, the mind belonging to this body will surely arise again in order to end life; there is no other reason. Moreover, there are Sutras that prove that death does not occur without mind. Therefore, the Sutra says that the non-percipient beings (Asanjnasattva), due to recollection, die from that place. It is impossible to be reborn in a mindless state; it must be guided by the manifestation of a superior mind. Because they are reborn while dwelling in an inferior state. There is no rebirth without arising afflictions. There are also Sutras that prove that rebirth does not occur without mind. Therefore, the Sutra says, if consciousness (Vijnana) does not enter the mother's womb, can name and form (Namarupa) become a Kalala (embryo)? And so on. However, having mind at the time of death, although it is common to the three natures (three qualities: good, evil, neutral), an Arhat (Arhat) certainly does not have a defiled mind. Although there is a wholesome mind and two neutral minds, they do not enter Nirvana (Nirvana) because of their strength. Only two neutral minds enter Nirvana: deportment (Iryapatha) or resultant-born (Vipaka-ja). If it is said that in the desire realm (Kamadhatu) there is indifferent result (Upeksa-vipaka) entering the mind of Nirvana, then it is common to the two neutral minds. If it is said that in the desire realm there is no indifferent result entering the mind of Nirvana, then there is only deportment. There is definitely no mind that exists alone without sensation (Vedana). Why does the inferior wholesome mind not enter Nirvana? Because that wholesome mind has resultant fruit (Vipaka-phala). All Arhats are weary of future resultant fruits, so they enter Nirvana. If so, dwelling in the resultant should not enter Nirvana. That is not the case; it has already been briefly said that they are weary of the future. Why not be weary of the present resultant? Because they know that relying on the present resultant can permanently cut off all existences (Bhava). Relying on the present resultant, they attain the state of no more learning (Asaiksa-phala), knowing that it has kindness, so they are not deeply weary of it. All Arhats are deeply weary of future rebirth, so at the time of death, they avoid that cause of goodness, only...

二無記勢力劣故。順於昧劣相續斷心。故入涅槃唯二無記。眼等諸識雖依色根而無方所。況複意識。然約身根滅處說者。若頓死者。意識身根欻然總滅。非有別處。若漸死者。往下人天于足齊心如次識滅。謂墮惡趣說名往下。彼識最後兩足處滅。若往人趣識滅于齊。若往生天識滅心處。諸阿羅漢說名不生。彼最後心亦心處滅。有餘師說。彼滅在頂。正命終時于足等處身根滅故。意識隨滅。臨命終時身根漸減。至足等處欻然都滅。如以少水置炎石上。漸減漸消一處都盡。必無同分相續為因能無間生所趣後有。唯漸命終者。臨命終時有為斷末摩。苦受所逼無有別物。名為末摩。然于身中有別處所。風熱炎盛所逼切時。極苦受生即便致死。得末摩稱。如有頌曰。

身中有別處　　觸便令命終　如青蓮花須　　微塵等所觸

若水火風不平緣合。互相乖反或總或別。勢用增盛傷害末摩。如以利刀分解支節。因斯引發極苦受生。從此須臾定當捨命。由茲理故名斷末摩。非如斬薪說名為斷。如斷無覺故得斷名。好發語言譏刺于彼。隨實不實傷切人心。由此當招斷末摩苦。何緣地界非斷末摩。以無第四內災患故。內三災患。謂風熱痰水火風增隨所應起。有說此似外器三災。此斷末摩天中非有。然諸天子將命終時。先有五種

【現代漢語翻譯】現代漢語譯本由於二種無記（既非善也非惡的心理狀態）勢力薄弱，順應于昏昧低劣的相續斷滅之心，所以進入涅槃時只有這二種無記。眼等諸識雖然依靠色根（眼等感覺器官）但沒有固定的處所，更何況是意識呢。然而，關於身根滅亡之處的說法是這樣的：如果是頓死的人，意識和身根會突然一起滅亡，沒有特別的處所。如果是漸死的人，往下墮落的人（指墮入惡趣者）在足部，往人趣的人在臍部，往生天趣的人在心處，意識會依次滅亡。所謂『往下』，是指墮入惡趣，他們的意識最後在兩足處滅亡。如果往生人趣，意識在臍部滅亡。如果往生天趣，意識在心處滅亡。諸位阿羅漢被稱為『不生』，他們最後的意識也在心處滅亡。有些論師說，他們的意識在頭頂滅亡。在臨終時，由於足部等處的身根滅亡，意識也隨之滅亡。臨命終時，身根逐漸衰減，直到足部等處突然完全滅亡，就像把少量的水放在熾熱的石頭上，逐漸減少消失，最終完全消失一樣。必定沒有同類的相續作為原因，能夠無間地產生所趣向的後有（來世）。只有漸死的人，在臨命終時，有為斷末摩（致命處）所逼迫的痛苦感受，沒有其他的東西可以稱為末摩。然而，在身體中有特別的處所，當風、熱、炎癥等強烈逼迫這些處所時，會產生極度的痛苦感受，從而導致死亡，這些處所就被稱為末摩。正如一首偈頌所說：『身體中有特別的處所，觸碰就會導致死亡，就像用微塵觸碰青蓮花的須一樣。』如果水、火、風不平衡，因緣聚合，互相違背或總或別地，勢力增強傷害末摩，就像用鋒利的刀分解肢體一樣，因此引發極度的痛苦感受，從此須臾之間必定捨棄生命。因為這個道理，所以稱為斷末摩，而不是像砍柴一樣說成是斷。就像砍斷沒有感覺的東西一樣，所以才得到『斷』這個名稱。如果用惡毒的語言譏諷刺傷他人，無論真實與否，都會傷害人心，由此將會招致斷末摩的痛苦。為什麼地界不是斷末摩呢？因為沒有第四種內在的災患。內在的三種災患，是指風、熱、痰，水、火、風的增盛會隨之而起。有人說這類似於外在器世界的三災。這種斷末摩在天界中是沒有的。然而，諸位天子將要命終時，先有五種衰相出現。

【English Translation】 English version Because the power of the two kinds of avyākrta (neither good nor bad mental states) is weak, it conforms to the dim and inferior continuous cessation of mind. Therefore, only these two kinds of avyākrta exist when entering Nirvāṇa. Although the consciousnesses of the eyes, etc., rely on the rūpa-indriya (sense organs such as the eyes), they have no fixed location, let alone the mind-consciousness. However, the statement about the place where the kāya-indriya (body faculty) ceases is as follows: If a person dies suddenly, the mind-consciousness and the kāya-indriya will suddenly cease together, without a specific location. If a person dies gradually, those who fall downwards (referring to those who fall into the evil realms) will have their consciousness cease at the feet, those who go to the human realm will have their consciousness cease at the navel, and those who go to the heavenly realm will have their consciousness cease at the heart. The term 'falling downwards' refers to falling into the evil realms, and their consciousness ceases last at the feet. If going to the human realm, consciousness ceases at the navel. If going to the heavenly realm, consciousness ceases at the heart. The Arhats are called 'non-born,' and their last consciousness also ceases at the heart. Some teachers say that their consciousness ceases at the crown of the head. At the time of death, because the kāya-indriya ceases at the feet, etc., the mind-consciousness also ceases accordingly. At the time of death, the kāya-indriya gradually diminishes until it suddenly ceases completely at the feet, etc., just like placing a small amount of water on a hot stone, gradually decreasing and disappearing until it is completely gone. There is definitely no similar continuum as a cause that can uninterruptedly produce the subsequent existence (future life) to which one is destined. Only those who die gradually experience the painful feeling of being forced by the saṃskṛta-marman (vital spot) at the time of death, and there is nothing else that can be called marman. However, there are special places in the body, and when wind, heat, inflammation, etc., strongly force these places, extremely painful feelings arise, leading to death. These places are called marman. As a verse says: 『There are special places in the body, touching which will lead to death, just like touching the stamen of a blue lotus flower with a speck of dust.』 If water, fire, and wind are unbalanced, and conditions come together, contradicting each other either collectively or separately, and their power increases, harming the marman, just like dissecting limbs with a sharp knife, this will cause extreme painful feelings, and from this, life will definitely be abandoned in a short time. Because of this reason, it is called 'cutting the marman,' not like chopping firewood. It is like cutting something that has no feeling, so it gets the name 'cutting.' If one uses malicious language to ridicule and hurt others, whether true or not, it will hurt people's hearts, and from this, one will incur the suffering of cutting the marman. Why is the earth element not a cutting marman? Because there is no fourth internal calamity. The three internal calamities refer to wind, heat, and phlegm, and the increase of water, fire, and wind will arise accordingly. Some say that this is similar to the three calamities of the external world. This cutting marman does not exist in the heavenly realms. However, when the devaputras (heavenly beings) are about to die, five signs of decay appear first.

小衰相現。一者衣服嚴具絕可意聲。二者自身光明欻然昧劣。三者于沐浴位水渧著身。四者本性囂馳今滯一境。五者眼本凝寂今數瞬動。此五相現非定命終。遇勝善緣猶可轉故。復有五種大衰相現。一者衣染埃塵。二者花鬘萎萃。三者兩腋汗出。四者臭氣入身。五者不樂本座。此五相現決定命終。設遇強緣亦不轉故。世尊於此有情世間生住歿中建立三聚何謂三聚。頌曰。

正邪不定聚　　聖造無間余

論曰。一正性定聚。二邪性定聚。三不定性聚。何名正性。謂世尊言。貪無餘斷。瞋無餘斷。癡無餘斷。一切煩惱皆無餘斷。是名正性。何故唯斷說名正性。謂此永盡邪偽法故。又體是善常。智者定愛故。世尊亦說。聖道名正性。經說趣入正性離生故。何名邪性。謂有三種。一趣邪性。二業邪性。三見邪性。即是惡趣五無間業。五不正見如次為體。於二定者學無學法。五無間業如其次第。定趣離系地獄果故。成就此者得此聚名。即名為聖。造無間者。正脫已脫。煩惱縛故說名為聖。聖是自在離繫縛義。或遠眾惡。故名為聖。獲得畢竟離系得故。或善所趣。故名為聖。中無間隔。故名無間。好為此因故名為造。正邪定餘名不定性。彼待二緣可成二故。非定屬一得不定名。

說一切有部顯宗論卷第十五大正

【現代漢語翻譯】現代漢語譯本：小衰相顯現。一者衣服和裝飾品發出不再令人愉悅的聲音。二者自身的光明突然變得暗淡微弱。三者在沐浴時，水滴沾在身上。四者原本喜歡喧囂馳騁，現在卻滯留在一個地方。五者眼睛原本凝定寂靜，現在卻頻繁眨動。這五種衰相顯現，並非一定意味著死亡。如果遇到殊勝的善緣，仍然可以轉變。又有五種大的衰相顯現。一者衣服染上灰塵。二者花鬘（用花編織的頭飾）枯萎凋謝。三者兩腋下出汗。四者臭氣進入身體。五者不喜歡原來的座位。這五種衰相顯現，就決定了會死亡。即使遇到強大的因緣，也不能轉變。世尊對於此有情世間眾生的生、住、歿（死亡）中，建立了三聚（三種類別），什麼是三聚呢？頌詞說：『正邪不定聚，聖造無間余』論述：一者正性定聚（必定行善的類別）。二者邪性定聚（必定作惡的類別）。三者不定性聚（善惡不定的類別）。什麼叫做正性呢？就是世尊所說的：貪慾沒有剩餘地斷除，嗔恨沒有剩餘地斷除，愚癡沒有剩餘地斷除，一切煩惱都沒有剩餘地斷除，這就叫做正性。為什麼只有斷除才叫做正性呢？因為這能永遠斷盡虛假的邪惡之法。而且它的本體是善良和永恒的，有智慧的人必定喜愛它。世尊也說，聖道叫做正性。經典上說，趣入正性，遠離生死。什麼叫做邪性呢？有三種：一者趣邪性（趨向邪惡的本性），二者業邪性（造作惡業的本性），三者見邪性（持有邪見的本性）。就是惡趣（地獄、餓鬼、畜生）和五無間業（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），以及五不正見（身見、邊見、邪見、見取見、戒禁取見），依次作為它們的本體。對於二定者（正性定聚和邪性定聚）來說，學法和無學法，以及五無間業，按照它們的次第，必定趨向于脫離繫縛的地獄果報。成就這些的人，就得到這些類別的名稱。就叫做聖（已經證悟的聖人）。造作無間業的人，正是已經脫離和將要脫離煩惱束縛的人，所以叫做聖。聖是自在和脫離繫縛的意思。或者遠離各種罪惡，所以叫做聖。獲得畢竟脫離繫縛的果報，或者趨向善良，所以叫做聖。中間沒有間隔，所以叫做無間。喜歡以此為因，所以叫做造。正性定聚、邪性定聚之外剩餘的，叫做不定性聚。他們等待兩種因緣，可以成就兩種結果。不是一定屬於哪一種，所以得到不定性的名稱。

【English Translation】 English version: Small signs of decline appear. First, the sound of clothing and ornaments becomes displeasing. Second, the light of one's own body suddenly becomes dim and weak. Third, while bathing, water droplets stick to the body. Fourth, one who originally liked to be noisy and unrestrained now lingers in one place. Fifth, the eyes, which were originally fixed and still, now blink frequently. These five signs of decline do not necessarily mean death. If one encounters superior good conditions, they can still be reversed. There are also five great signs of decline that appear. First, clothes are stained with dust. Second, flower garlands (head ornaments woven with flowers) wither and fade. Third, sweat comes out from both armpits. Fourth, a foul odor enters the body. Fifth, one does not enjoy one's original seat. These five signs indicate that death is certain. Even if one encounters strong conditions, they cannot be reversed. The World Honored One, regarding the birth, dwelling, and death of sentient beings in this world, established three categories (three groups). What are the three categories? The verse says: 'The groups of the righteous, the wicked, and the undetermined; the saints and those who commit unpardonable sins remain.' Discussion: First, the group of those who are definitely righteous (those who are certain to do good). Second, the group of those who are definitely wicked (those who are certain to do evil). Third, the group of those who are undetermined (those whose good and evil are uncertain). What is called righteousness? It is what the World Honored One said: greed is completely eradicated, hatred is completely eradicated, ignorance is completely eradicated, all afflictions are completely eradicated. This is called righteousness. Why is only eradication called righteousness? Because it can forever eliminate false and evil dharmas. Moreover, its essence is goodness and eternity, and wise people are certain to love it. The World Honored One also said that the holy path is called righteousness. The sutras say that entering into righteousness means leaving birth and death. What is called wickedness? There are three types: first, the nature of tending towards wickedness; second, the nature of creating evil karma; and third, the nature of holding wrong views. These are the evil realms (hell, hungry ghosts, animals) and the five unpardonable sins (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha), as well as the five wrong views (belief in a self, extreme views, wrong views, holding to views, holding to precepts and rituals), which are their respective essences. For the two determined groups (the definitely righteous and the definitely wicked), learning and non-learning, as well as the five unpardonable sins, in their respective order, are certain to lead to the fruit of hell, which is separation from bondage. Those who achieve these attain the names of these categories. They are called saints (those who have already attained enlightenment). Those who commit unpardonable sins are precisely those who have already escaped and are about to escape the bonds of affliction, so they are called saints. 'Saint' means freedom and separation from bondage. Or it means being far from all evils, so it is called 'saint'. Attaining the ultimate fruit of separation from bondage, or tending towards goodness, so it is called 'saint'. There is no interval in between, so it is called 'unpardonable'. Liking to use this as a cause, so it is called 'committing'. What remains besides the definitely righteous and the definitely wicked is called the undetermined group. They await two conditions and can achieve two results. They are not definitely belonging to one, so they are given the name of undetermined.

藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第十六

尊者眾賢造

三藏法師玄奘奉　詔譯辯緣起品第四之五

如是已辯有情世間器世間今當辯。頌曰。

安立器世間　　風輪最居下　其量廣無數　　厚十六洛叉　次上水輪深　　十一億二萬　下八洛叉水　　余凝結成金　此水金輪廣　　徑十二洛叉　三千四百半　　周圍此三倍

論曰。此百俱胝四大洲界。如是安立同壞同成。謂諸有情法爾修得諸靜慮故。下命終已生第二等靜慮地中。下器世間三災所壞。經久遠已依下空中。由諸有情業增上力。有微風起。後後轉增蟠結成輪。其體堅密。假設有一大諾健那。以金剛輪奮威懸擊。金剛有碎風輪無損。如是風輪廣無數。厚十六億逾繕那。又諸有情業增上力。起大雲雨澍風輪上。滴如車軸積水成輪。如是水輪于未凝結位。深十一億二萬逾繕那。廣稱風輪。有言狹小有情業力持令不散。如所食飲未熟變時。終不移流墮于熟藏。有餘師說。由風所持令不傍流。如篅持谷。有情業力引別風起。搏擊此水上結成金。如熟乳停上凝成膜。故水輪減。唯厚八洛叉。余轉成金。厚三億二萬。二輪界別有百俱胝。一一二輪廣量皆等。謂徑十二億三千四百半。

【現代漢語翻譯】現代漢語譯本《阿毗達磨藏顯宗論》第十六卷尊者眾賢造三藏法師玄奘奉詔譯辯緣起品第四之五如上已經辨析了有情世間和器世間，現在應當辨析器世間。頌文說：安立器世間，風輪最居下，其量廣無數，厚十六洛叉（十六億逾繕那），次上水輪深，十一億二萬（逾繕那），下八洛叉（八億逾繕那）水，余凝結成金，此水金輪廣，逕十二洛叉（十二億逾繕那），三千四百半（逾繕那），周圍此三倍。論述：這百俱胝（千億）四大洲的世界，就這樣安立，一同壞滅，一同產生。這是因為有情眾生自然而然地修習獲得了各種靜慮的緣故。地獄眾生死後，會出生在第二等靜慮地中。地獄的器世間會被三災所壞。經過漫長的時間后，在下方的空中，由於有情眾生的業力增強，有微風產生，後來逐漸增強，盤結形成輪狀，其體堅固緊密。假設有一個強大的諾健那（大力士），用金剛輪奮力擊打，金剛輪會破碎，而風輪不會損壞。這樣的風輪廣闊無邊，厚十六億逾繕那。又有有情眾生的業力增強，產生大片雲雨，傾注在風輪之上，水滴如車軸般粗大，積聚成水輪。這樣的水輪在尚未凝結的時候，深十一億二萬逾繕那，廣闊程度與風輪相當。有人說，（水輪的廣闊程度）略小，是有情眾生的業力支撐著它，使其不分散。就像所吃喝的食物在未成熟變化時，終究不會移動流淌到成熟的臟器中。還有其他論師說，是由風的力量支撐著它，使其不向旁邊流淌，就像用竹筐盛裝穀物一樣。有情眾生的業力牽引著另外的風產生，搏擊這些水，使其上部凝結成金，就像煮熟的牛奶靜置后，上面凝結成奶皮一樣。所以水輪減少，只有八洛叉（八億逾繕那）厚，其餘的轉變成金，厚三億二萬（逾繕那）。兩個輪的界限有百俱胝（千億）之多，每一個二輪的廣闊程度都相等，直徑為十二億三千四百五十逾繕那。

【English Translation】 English version Abhidharmakosabhasyam, Volume 16 Composed by Venerable Vasubandhu Translated under Imperial Order by the Tripitaka Master Xuanzang, Chapter 4, Section 5: Explanation of Dependent Origination Having thus explained the sentient world and the container world, we shall now explain the container world. The verse says: 'The container world is established with the wind wheel at the very bottom, its extent is immeasurable, its thickness is sixteen 'lakshas' (1.6 billion 'yojanas'), above it is the water wheel, eleven 'kotis' and two 'lakshas' ('yojanas') deep, the lower eight 'lakshas' ('yojanas') are water, the rest congeals into gold, this water and gold wheel is broad, with a diameter of twelve 'lakshas' (1.2 billion 'yojanas'), three thousand four hundred and fifty ('yojanas'), its circumference is three times this.' Commentary: This hundred 'kotis' (billions) of Jambudvipa (four continents) world realms are thus established, co-destroyed, and co-formed. This is because sentient beings naturally cultivate and attain various 'dhyanas' (meditative states). Beings in the lower realms, after death, are born in the second 'dhyana' (meditative state) realm. The lower container world is destroyed by the three calamities. After a long time, in the space below, due to the increasing power of sentient beings' karma, a subtle wind arises, which gradually increases and coils into a wheel, its substance is firm and dense. Suppose there is a powerful 'Narayana' (mighty man), striking with a 'vajra' (diamond) wheel with great force, the 'vajra' (diamond) would shatter, but the wind wheel would not be damaged. Such a wind wheel is immeasurably vast, sixteen 'kotis' ('yojanas') thick. Furthermore, due to the increasing power of sentient beings' karma, great clouds and rain arise, pouring onto the wind wheel, the drops as thick as cart axles, accumulating into a water wheel. Such a water wheel, in its uncongealed state, is eleven 'kotis' and two 'lakshas' ('yojanas') deep, its breadth is equal to the wind wheel. Some say it is slightly smaller, and it is supported by the karma of sentient beings, preventing it from dispersing. Just as the food and drink consumed, when not yet matured and transformed, will not move and flow into the mature organs. Other teachers say that it is supported by the wind, preventing it from flowing sideways, just as a basket holds grain. The karma of sentient beings draws forth another wind, striking this water, causing its upper part to congeal into gold, just as cooked milk, when left to stand, forms a film on top. Therefore, the water wheel decreases, only eight 'lakshas' ('yojanas') thick, the rest transforms into gold, three 'kotis' and two 'lakshas' ('yojanas') thick. The boundary between the two wheels is a hundred 'kotis' (billions), and the extent of each pair of wheels is equal, with a diameter of twelve 'kotis', three thousand four hundred and fifty 'yojanas'.

周圍其邊數成三倍。謂周圍量成三十六億一萬三百五十逾繕耶。已辯三輪。山今當辯。頌曰。

蘇迷盧處中　　次逾健達羅　伊沙馱羅山　　朅地洛迦山　蘇達黎舍那　　頞濕縛羯拏　毗那怛迦山　　尼民達羅山　于大洲等外　　有鐵輪圍山　前七金所成　　蘇迷盧四寶　入水皆八萬　　妙高出亦然　餘八半半下　　廣皆等高量

論曰。于金輪上有九大山。妙高山王處中而住。餘八周匝繞妙高山。於八山中前七名內。第七山外有大洲等。此外復有鐵輪圍山。周匝如輪圍四洲界。持雙等七唯金所成。妙高山王四寶為體。謂四面如次北東南西。金銀吠琉璃頗胝迦寶。隨寶威德色顯于空。故贍部洲空似吠琉璃色。如是寶等從何而生。從諸有情業增上力。復大云起雨金輪上。滴如車軸。經于久時積水奔濤。深逾八萬。猛風鉆擊寶等變生。如是變生金寶等已。復由業力引起別風簡別寶等。攝令聚集。成山成洲。分水甘咸。令別成立內海外海。云何一類水別類寶等生。雨水能為異類寶等種所依藏。復為種種威德猛風之所鉆擊。生眾寶等。故無有過。如是九山住金輪上。沒水量皆等八萬逾繕那。蘇迷盧山出水亦爾。如是則說。妙高山王從下金輪上至其頂。總有十六萬逾繕那。其餘八山出水高量。從內至外半

【現代漢語翻譯】現代漢語譯本周圍的邊數是原來的三倍，這意味著周長是三十六億一萬三千五百多 逾繕那 (yú shàn nà，古印度長度單位)。前面已經辨析了三輪，現在應當辨析山。頌詞說：

須彌山 (Sūmìshān) 處於中央，其次是逾健達羅山 (Yú jiàntuóluóshān) 伊沙馱羅山 (Yīshātuóluóshān)，朅地洛迦山 (Qièdìluòjiāshān) 蘇達梨舍那山 (Sūdálíshěnàshān)，頞濕縛羯拏山 (Èshīfùjiénáshān) 毗那怛迦山 (Pínàdádàjiāshān)，尼民達羅山 (Nímíndáluóshān) 在大洲等之外，有鐵輪圍山 (Tiělúnwéishān) 前面的七座山由金構成，須彌山由四寶構成沒入水中的高度都是八萬 逾繕那 (yú shàn nà)，妙高山露出水面的高度也是如此其餘八座山的高度從內到外依次減半，寬度都等於高度

論述：在金輪上有九座大山，妙高山王 (Miàogāoshānwáng) 處於中央。其餘八座山圍繞著妙高山。在八座山中，前七座山在內，第七座山外有大洲等。此外還有鐵輪圍山 (Tiělúnwéishān)，像輪子一樣環繞著四大洲的邊界。持雙山等七座山都是由金構成，妙高山王 (Miàogāoshānwáng) 由四寶構成，即四個面依次是北、東、南、西，由金、銀、吠琉璃 (fèiliúlí，音譯，一種寶石)、頗胝迦寶 (pōzhījiābǎo，音譯，水晶)。隨著寶物的威德，顏色顯現在空中，所以贍部洲 (shànbùzhōu) 的天空看起來像吠琉璃 (fèiliúlí) 的顏色。這些寶物是從哪裡產生的呢？是從眾生的業力增長所致。又由大云升起，在金輪上降雨，雨滴像車軸一樣粗大。經過很長時間，積水奔騰，深度超過八萬 逾繕那 (yú shàn nà)。猛烈的風鉆擊，寶物等發生變化而產生。這樣產生金寶等之後，又由業力引起別的風，區分寶物等，聚集在一起，形成山和洲，區分水的甘甜和鹹淡，使內外海分別成立。為什麼一類水能產生不同類的寶物等呢？雨水能作為不同類寶物等的種子所依賴的儲藏，又被各種威德猛烈的風所鉆擊，產生各種寶物等，所以沒有過失。這九座山都位於金輪上，沒入水中的高度都是八萬 逾繕那 (yú shàn nà)，須彌山 (Sūmìshān) 露出水面的高度也是如此。這樣說來，妙高山王 (Miàogāoshānwáng) 從下面的金輪到山頂，總共有十六萬 逾繕那 (yú shàn nà)。其餘八座山露出水面的高度，從內到外依次減半。

【English Translation】 English version Its perimeter is tripled. This means the circumference is thirty-six billion, one hundred thousand, three hundred and fifty-odd Yojana (yú shàn nà, an ancient Indian unit of length). The Three Wheels have already been discussed. Now, the mountains should be discussed. The verse says:

Mount Sumeru (Sūmìshān) is in the center, followed by Mount Yugandhara (Yú jiàntuóluóshān) Mount Īshādhara (Yīshātuóluóshān), Mount Khadiraka (Qièdìluòjiāshān) Mount Sudarśana (Sūdálíshěnàshān), Mount Aśvakarṇa (Èshīfùjiénáshān) Mount Vinataka (Pínàdádàjiāshān), Mount Nimiṃdhara (Nímíndáluóshān) Outside the great continents, there is the Iron Ring Mountain (Tiělúnwéishān) The first seven mountains are made of gold, Mount Sumeru is made of four treasures The depth submerged in water is all eighty thousand Yojana (yú shàn nà), and the height of Mount Myōkō above the water is also the same The height of the remaining eight mountains is halved from the inside to the outside, and the width is equal to the height

Treatise: On the Golden Wheel, there are nine great mountains. Mount Sumeru King (Miàogāoshānwáng) dwells in the center. The remaining eight mountains surround Mount Sumeru. Among the eight mountains, the first seven are inside, and outside the seventh mountain are the great continents, etc. Outside of these, there is also the Iron Ring Mountain (Tiělúnwéishān), which surrounds the boundaries of the four continents like a wheel. The seven mountains, beginning with Dhṛtaraṣṭra, are all made of gold. Mount Sumeru King (Miàogāoshānwáng) is composed of four treasures, namely gold, silver, vaiḍūrya (fèiliúlí, transliteration, a type of gemstone), and sphatika (pōzhījiābǎo, transliteration, crystal) on its four faces, respectively north, east, south, and west. According to the majesty of the treasures, the colors appear in the sky, so the sky of Jambudvīpa (shànbùzhōu) appears to be the color of vaiḍūrya (fèiliúlí). Where do these treasures come from? They arise from the increasing power of the karma of sentient beings. Furthermore, great clouds arise and rain falls on the Golden Wheel, with raindrops as thick as cart axles. After a long time, the accumulated water rushes and surges, with a depth exceeding eighty thousand Yojana (yú shàn nà). Fierce winds drill and strike, and the treasures and other things change and arise. After gold and treasures are produced in this way, other winds are caused by karma to differentiate the treasures and gather them together, forming mountains and continents, and distinguishing the sweetness and saltiness of the water, so that the inner and outer seas are established separately. Why can one type of water produce different types of treasures, etc.? Rainwater can serve as the storehouse on which the seeds of different types of treasures, etc., depend, and it is drilled and struck by various majestic and fierce winds, producing various treasures, etc., so there is no fault. These nine mountains all reside on the Golden Wheel, and the depth submerged in water is all eighty thousand Yojana (yú shàn nà), and the height of Mount Sumeru (Sūmìshān) above the water is also the same. Thus, it is said that Mount Sumeru King (Miàogāoshānwáng) from the Golden Wheel below to the top of the mountain, has a total of one hundred and sixty thousand Yojana (yú shàn nà). The height of the remaining eight mountains above the water is halved from the inside to the outside.

半漸卑。謂初持雙出水四萬。乃至最後鐵輪圍山出水三百一十二半。如是九山一一廣量。各各與自出水量同。已辯九山。海今當辯。頌曰。

山間有八海　　前七名為內　最初廣八萬　　四邊各三倍　餘六半半狹　　第八名為外　三洛叉二萬　　三千二百餘

論曰。妙高為初。輪圍為后。中間八海。前七名內。七中皆具八功德水。一甘二冷三軟四輕五清凈六不臭七飲時不損喉八飲已不傷腹。如是七海。初廣八萬。約持雙山內邊周量。于其四面數各三倍。謂各成二億四萬逾繕那。其餘六海量半半狹。謂第二海量廣四萬。乃至第七量廣一千二百五十。此等不說周圍量者。以煩多故。準前知故。第八名外。鹹水盈滿。量廣三億二萬三千及二百八十七逾繕那半。八十七半餘聲所顯。已辯八海。當辯諸洲形量有異。頌曰。

于中大洲相　　南贍部如車　三邊各二千　　南邊有三半　東毗提訶洲　　其相如半月　三邊如贍部　　東邊三百半　西瞿陀尼洲　　其相如滿月　徑二千五百　　周圍此三倍　北洲如方座　　四面各二千　中洲復有八　　四洲邊各二

論曰。于外海中大洲有四。謂於四面對妙高山。南贍部洲。北廣南狹三邊量等。其相如車。南邊唯廣。三逾繕那半。三邊各有二千逾

【現代漢語翻譯】現代漢語譯本半漸卑（山名）。據說最初持雙山出水四萬，乃至最後鐵輪圍山出水三百一十二半。像這樣九座山，每一座山的廣度，都各自與自己出水的量相同。已經辨析了九山，現在應當辨析海。頌文說：

『山間有八海，前七名為內，最初廣八萬，四邊各三倍，餘六半半狹，第八名為外，三洛叉二萬，三千二百餘。』

論述說：以妙高山（須彌山）為開始，輪圍山（山名）為最後，中間有八個海。前面的七個海稱為內海。七個內海都具有八功德水：一甘甜，二寒冷，三柔軟，四輕盈，五清凈，六無臭，七飲用時不損傷喉嚨，八飲用后不傷害腹部。像這樣的七個海，最初的廣度為八萬逾繕那（長度單位），大約是持雙山內邊的周長。它的四個面，每個面都各自乘以三倍，也就是說，每個面都成為二億四萬逾繕那。其餘六個海的量，一個比一個窄一半，也就是說，第二個海的廣度為四萬，乃至第七個海的廣度為一千二百五十。這些海沒有說明周圍的量，是因為太繁瑣的緣故，根據前面的可以知道。第八個海稱為外海，充滿鹹水，廣度為三億二萬三千及二百八十七逾繕那半。八十七半是餘聲所顯示的。已經辨析了八個海，應當辨析各個洲，它們的形狀和量都有差異。頌文說：

『于中大洲相，南贍部如車，三邊各二千，南邊有三半，東毗提訶洲，其相如半月，三邊如贍部，東邊三百半，西瞿陀尼洲，其相如滿月，逕二千五百，周圍此三倍，北洲如方座，四面各二千，中洲復有八，四洲邊各二。』

論述說：在外海中，有四大洲，也就是在四個方向面對妙高山。南贍部洲（四大洲之一），北部寬廣，南部狹窄，三個邊的量相等，它的形狀像車。南邊僅僅寬廣三逾繕那半。三個邊各有二千逾繕那。

【English Translation】 English version 『Half Jianbei』 (mountain name). It is said that initially, water flowed from Mount Chishuang at a rate of 40,000, and finally, water flowed from Mount Iron Wheel Enclosure at a rate of 312 and a half. Thus, each of the nine mountains has a width equal to its own water outflow. Having discussed the nine mountains, we should now discuss the seas. The verse says:

『Among the mountains are eight seas, the first seven are called inner. The first is 80,000 in width, each of the four sides is three times that. The remaining six are narrower by half each time. The eighth is called outer, three 『Lakshas』 (unit of measurement) 20,000, 3,200 and some more.』

The treatise says: With Mount Wonderful Height (Mount Sumeru) as the beginning and Mount Wheel Enclosure as the end, there are eight seas in between. The first seven are called inner seas. All seven inner seas possess water with eight virtues: 1. sweetness, 2. coolness, 3. softness, 4. lightness, 5. purity, 6. odorless, 7. does not harm the throat when drinking, 8. does not harm the abdomen after drinking. These seven seas, the first is 80,000 『Yojanas』 (unit of length) in width, approximately the circumference of the inner side of Mount Chishuang. Each of its four sides is three times that, meaning each side becomes 240,000,000 『Yojanas』. The remaining six seas are narrower by half each time, meaning the second sea is 40,000 in width, and the seventh sea is 1,250 in width. The circumference of these seas is not mentioned because it is too cumbersome, and it can be known from the previous ones. The eighth sea is called the outer sea, filled with saltwater, with a width of 323,287 and a half 『Yojanas』. The 『eighty-seven and a half』 is what the remaining sound reveals. Having discussed the eight seas, we should discuss the various continents, whose shapes and sizes differ. The verse says:

『Among them, the appearance of the great continents: Jambudvipa (one of the four continents) in the south is like a cart, three sides are each 2,000, the south side is three and a half. East Videha Continent, its appearance is like a half-moon, three sides are like Jambudvipa, the east side is 350. West Godaniya Continent, its appearance is like a full moon, the diameter is 2,500, the circumference is three times this. North Kuru Continent is like a square seat, each of the four sides is 2,000. The middle continent has eight more, each of the four continents has two sides.』

The treatise says: In the outer sea, there are four great continents, which face Mount Wonderful Height in the four directions. Jambudvipa in the south, wide in the north and narrow in the south, the three sides are equal in length, its shape is like a cart. The south side is only three and a half 『Yojanas』 wide. Each of the three sides is 2,000 『Yojanas』.

繕那。唯此洲中有金剛座。上窮地際下據金輪。諸最後身菩提薩埵。將登無上正等菩提。皆坐此座上起金剛喻定。以無餘依及余處所有堅固力能持此定。東勝身洲。東狹西廣三面量等。形如半月。東三百五十。三邊各二千。此東洲東邊廣南洲南際。故東如半月。南贍部如車。西牛貨洲形如滿月。徑二千五百。周圍七千半。北俱盧洲形如方座。四邊量等。面各二千。周圍八千逾繕那量。隨自洲相人面亦然。復有八中洲。是大洲眷屬。謂四大洲側。各有二中洲。贍部洲邊二中洲者。一遮末羅洲。二筏羅遮末羅洲。勝身洲邊二中洲者。一提訶洲。二毗提訶洲。牛貨洲邊二中洲者。一舍𢮎洲。二嗢怛羅漫怛理拏洲。俱盧洲邊二中洲者。一矩拉婆洲。二憍拉婆洲。此一切洲皆人所住。由下劣業增上所生。故住彼人身形卑陋。有餘師說。遮末羅洲羅剎娑居。余皆人住。辯諸洲已。無熱惱池何方幾量。頌曰。

此北九黑山　　雪香醉山內　無熱池縱廣　　五十逾繕那

論曰。至教說此贍部洲中。從中印度漸次向北。三處各有三重黑山。有大雪山在黑山北。大雪山北有香醉山。雪北香南有大池水。名無熱惱。出四大河。從四面流趣四大海。一殑伽河。二信度河。三徙多河。四縛芻河。無熱惱池縱廣正等。面各五十逾繕那量

【現代漢語翻譯】現代漢語譯本：『繕那（Yojana，古印度長度單位）。只有這個洲中有金剛座（Vajrasana，象徵堅不可摧的禪定之處），向上直達地面的極限，向下依託金輪（Cakra，佛教宇宙觀中的支撐）。所有最後化身的菩薩（Bodhisattva，追求覺悟的修行者），將要證得無上正等菩提（Anuttara-samyak-sambodhi，最高的覺悟），都會坐在這個座上，發起金剛喻定（Vajropama Samadhi，如金剛般堅固的禪定）。憑藉著無餘的依靠以及其他地方所沒有的堅固力量，才能保持這種禪定。東勝身洲（Purvavideha，四大部洲之一），東邊窄，西邊寬，三面長度相等，形狀像半月。東邊三百五十繕那，三邊各二千繕那。這個東洲的東邊與南贍部洲（Jambudvipa，我們所居住的洲）的南邊相接，所以東邊像半月。南贍部洲的形狀像車。西牛貨洲（Aparagodaniya，四大部洲之一）的形狀像滿月，直徑二千五百繕那，周圍七千五百繕那。北俱盧洲（Uttarakuru，四大部洲之一）的形狀像方座，四邊長度相等，每面各二千繕那，周圍八千繕那。各個洲的人面貌也隨自己所居住的洲的形狀而變化。還有八個中洲，是大洲的眷屬。也就是四大洲的旁邊，各有二箇中洲。贍部洲旁邊的二箇中洲是：一，遮末羅洲（Camara）；二，筏羅遮末羅洲（Aparacamara）。勝身洲旁邊的二箇中洲是：一，提訶洲（Deha）；二，毗提訶洲（Videha）。牛貨洲旁邊的二箇中洲是：一，舍𢮎洲（Satha）；二，嗢怛羅漫怛理拏洲（Uttaramantrina）。俱盧洲旁邊的二箇中洲是：一，矩拉婆洲（Kurava）；二，憍拉婆洲（Kaulava）。所有這些洲都有人居住。由於下劣的業力增長所生，所以住在那裡的人身形卑微醜陋。有其他論師說，遮末羅洲是羅剎娑（Rakshasa，惡鬼）居住的地方，其餘的洲都是人居住。辨別了各個洲之後，無熱惱池（Anavatapta，傳說中位於雪山之北的聖湖）在哪個方向，有多大呢？頌說：『此北九黑山，雪香醉山內，無熱池縱廣，五十逾繕那。』論說：至教說這個贍部洲中，從中印度漸漸向北，三個地方各有三重黑山。有大雪山在黑山的北面。大雪山的北面有香醉山（Gandhamadana）。雪山北面，香醉山南面，有大池水，名叫無熱惱池。流出四大河，從四個方向流向四大海。一，殑伽河（Ganga，恒河）；二，信度河（Sindhu，印度河）；三，徙多河（Sita）；四，縛芻河（Vaksu，阿姆河）。無熱惱池的縱橫長度相等，每面各五十繕那。

【English Translation】 English version: 『Yojana (Yojana, an ancient Indian unit of length). Only in this continent is there the Vajrasana (Vajrasana, a place symbolizing indestructible meditation), reaching up to the limit of the earth and based on the golden wheel (Cakra, a support in the Buddhist cosmology). All the last-bodied Bodhisattvas (Bodhisattva, practitioners seeking enlightenment), who are about to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the highest enlightenment), will sit on this seat and initiate the Vajropama Samadhi (Vajropama Samadhi, meditation as firm as diamond). Only with the remaining reliance and the firm strength not found elsewhere can this meditation be maintained. Purvavideha (Purvavideha, one of the four great continents), is narrow in the east and wide in the west, with three sides of equal length, shaped like a half-moon. The east side is three hundred and fifty yojanas, and the three sides are each two thousand yojanas. The east side of this eastern continent is connected to the south side of Jambudvipa (Jambudvipa, the continent we live in), so the east side is like a half-moon. Jambudvipa is shaped like a cart. Aparagodaniya (Aparagodaniya, one of the four great continents) is shaped like a full moon, with a diameter of two thousand five hundred yojanas and a circumference of seven thousand five hundred yojanas. Uttarakuru (Uttarakuru, one of the four great continents) is shaped like a square seat, with four sides of equal length, each side being two thousand yojanas, and a circumference of eight thousand yojanas. The faces of the people in each continent also change according to the shape of the continent they live in. There are also eight middle continents, which are the dependents of the great continents. That is, next to the four great continents, there are two middle continents each. The two middle continents next to Jambudvipa are: one, Camara (Camara); two, Aparacamara (Aparacamara). The two middle continents next to Purvavideha are: one, Deha (Deha); two, Videha (Videha). The two middle continents next to Aparagodaniya are: one, Satha (Satha); two, Uttaramantrina (Uttaramantrina). The two middle continents next to Uttarakuru are: one, Kurava (Kurava); two, Kaulava (Kaulava). All these continents are inhabited by people. Because of the increase of inferior karma, the bodies of the people who live there are humble and ugly. Other teachers say that Camara is inhabited by Rakshasas (Rakshasa, evil spirits), and the rest of the continents are inhabited by people. After distinguishing the continents, in which direction and how large is Anavatapta (Anavatapta, the sacred lake in the legend located north of the Himalayas)? The verse says: 『North of these nine black mountains, inside the snow-scented Drunken Mountain, the length and width of Anavatapta Lake are fifty yojanas.』 The treatise says: The supreme teaching says that in this Jambudvipa, gradually northward from Central India, there are three layers of black mountains in three places. There is the Great Snow Mountain north of the black mountains. North of the Great Snow Mountain is Gandhamadana (Gandhamadana). North of the Snow Mountain and south of Gandhamadana, there is a large pool of water called Anavatapta Lake. It flows out of the four great rivers, flowing from four directions to the four great seas. One, Ganga (Ganga, the Ganges); two, Sindhu (Sindhu, the Indus); three, Sita; four, Vaksu (Vaksu, the Amu Darya). The length and width of Anavatapta Lake are equal, each side being fifty yojanas.

。八功德水盈滿其中。非得通人難至其所。於此池側有贍部林。樹形高大其果甘美。依此林故名贍部洲。或依此果以立洲號。復於何處置捺落迦。何量有幾。頌曰。

此下過二萬　　無間深廣同　上七㮈落迦　　八增皆十六　謂煻煨屎糞　　鋒刃烈河增　各住彼四方　　餘八寒地獄

論曰。此贍部洲下過二萬有阿鼻旨大㮈落迦。深廣同前。謂各二萬。故彼底去此四萬逾繕那。何緣唯此洲下有無間獄。唯於此洲起極重惡業故。刀兵等災唯此有故。唯此洲人極利根故。以無樂間立無間名。所餘地獄中。雖無異熟樂而無大過失。有等流樂故。有說無隙立無間名雖有情少而身大故。有說于中受苦無間。謂彼各為百釘釘身。於六觸門恒受劇苦。居熱鐵地鐵墻所圍。猛焰交通曾無暫歇。身遭熱逼苦痛難任。雖有四門遠觀開闢。而走求出便見關閉。所求不遂荼毒怨傷。以己身薪投赴猛火焚燒支體骨肉燋然。惡業所持而不至死。餘七地獄在無間上重壘而住。其七者何。一者極熱。二者炎熱。三者大叫。四者號叫。五者眾合。六者黑繩。七者等活。有說此七在無間傍。外內自他身諸支節。皆出猛火互相燒害。熱中極故名為極熱。火隨身轉炎熾周圍。熱苦難任故名炎熱。劇苦所逼發大酷聲。悲叫稱怨故名大叫。眾苦所逼異

【現代漢語翻譯】現代漢語譯本：其中充滿了八功德水（具有八種功德的水）。不是神通廣大的人難以到達那裡。在這個池塘邊有贍部林（Jambudvipa forest），樹木高大，果實甘甜。因為有這個樹林，所以叫做贍部洲（Jambudvipa）。或者根據這種果實來命名這個洲。捺落迦（Naraka，地獄）又位於何處？有多大量？頌文說：『此下過二萬，無間深廣同，上七捺落迦，八增皆十六，謂煻煨屎糞，鋒刃烈河增，各住彼四方，餘八寒地獄』論述：此贍部洲（Jambudvipa）下過二萬逾繕那（yojana，古印度長度單位），有阿鼻旨大捺落迦（Avici-mahānaraka，無間大地獄），其深度和廣度與前面所說相同，都是二萬逾繕那（yojana）。因此，那個地獄的底部距離這裡有四萬逾繕那（yojana）。為什麼只有這個洲下面有無間地獄（Avici hell）？因為只有在這個洲才會造作極重的惡業。刀兵等災難也只有這裡才有。也只有這個洲的人根器最為敏利。因為沒有快樂的間隙，所以叫做無間（Avici）。其餘的地獄中，雖然沒有異熟樂（vipāka-sukha，成熟的快樂），但也沒有大的過失，有等流樂（niṣyanda-sukha，由先前行為產生的快樂）。有人說，因為沒有空隙所以叫做無間（Avici），雖然眾生少，但身體巨大。有人說，在其中受苦沒有間斷，他們各自被百釘釘身，在六觸門（六根與六境接觸的門戶）恒常遭受劇烈的痛苦。居住在熱鐵和鐵墻所包圍的地方，猛烈的火焰交織貫通，沒有片刻停歇。身體遭受熱的逼迫，痛苦難以忍受。雖然有四個門遠遠看去是敞開的，但跑去尋求出路時卻發現是關閉的。所求不能如願，在荼毒和怨恨中受傷。用自己的身體作為柴薪，投入猛火中焚燒，肢體骨肉焦爛。被惡業所支撐，卻不會死去。其餘的七個地獄在無間地獄（Avici hell）之上重疊而住。這七個地獄是什麼？一是極熱地獄（Atapana），二是炎熱地獄（Taptapana），三是大叫地獄（Raurava），四是號叫地獄（Mahāraurava），五是眾合地獄（Samghata），六是黑繩地獄（Kālasūtra），七是等活地獄（Sañjīva）。有人說這七個地獄在無間地獄（Avici hell）的旁邊，從外到內，自身和他人的各個肢節，都發出猛烈的火焰互相燒害。因為熱到了極點，所以叫做極熱（Atapana）。火焰隨著身體轉動，炎熱熾盛地包圍著，熱的痛苦難以忍受，所以叫做炎熱（Taptapana）。被劇烈的痛苦所逼迫，發出巨大的聲音，悲哀地叫喊和抱怨，所以叫做大叫（Raurava）。眾多的痛苦所逼迫，異……

【English Translation】 English version: It is filled with the eight qualities of water (possessing eight virtues). It is difficult for those without supernatural powers to reach that place. Beside this pond is the Jambudvipa forest (Jambudvipa forest), with tall trees and sweet fruits. Because of this forest, it is called Jambudvipa (Jambudvipa). Or the continent is named after this fruit. Where are the Narakas (Naraka, hells) located? What is their extent? The verse says: 'Below this, past twenty thousand, Avici's depth and breadth are the same. Above are the seven Narakas, each increasing by sixteen. These are the hot ashes, excrement, sharp blades, and fierce rivers, each residing in its four directions, with the remaining eight cold hells.' Treatise: Below this Jambudvipa (Jambudvipa), past twenty thousand yojanas (yojana, an ancient Indian unit of length), is the Avici-mahānaraka (Avici-mahānaraka, the great hell of uninterrupted suffering), its depth and breadth being the same as previously mentioned, both twenty thousand yojanas (yojana). Therefore, the bottom of that hell is forty thousand yojanas (yojana) away from here. Why is it that only below this continent is there an Avici hell (Avici hell)? Because only on this continent are extremely heavy evil deeds committed. Disasters such as war only occur here. Also, only the people of this continent have the sharpest faculties. Because there is no interval of happiness, it is called Avici (Avici, uninterrupted). In the other hells, although there is no vipāka-sukha (vipāka-sukha, ripened happiness), there are no great faults, and there is niṣyanda-sukha (niṣyanda-sukha, happiness resulting from previous actions). Some say that it is called Avici (Avici, uninterrupted) because there are no gaps, although the beings are few, their bodies are huge. Some say that suffering within it is uninterrupted, as they are each nailed with a hundred nails, constantly enduring intense suffering at the six sense doors (the gateways where the six senses meet their objects). They dwell surrounded by hot iron and iron walls, with fierce flames interweaving without pause. Their bodies are oppressed by the heat, and the pain is unbearable. Although the four gates appear open from afar, when they run to seek a way out, they find them closed. Their desires are not fulfilled, and they are wounded by poison and resentment. Using their own bodies as fuel, they throw themselves into the raging fire, their limbs and flesh burning. Sustained by their evil karma, they do not die. The remaining seven hells reside stacked above Avici hell (Avici hell). What are these seven? First is Atapana (Atapana, extreme heat), second is Taptapana (Taptapana, scorching heat), third is Raurava (Raurava, great screaming), fourth is Mahāraurava (Mahāraurava, loud screaming), fifth is Samghata (Samghata, crushing), sixth is Kālasūtra (Kālasūtra, black rope), and seventh is Sañjīva (Sañjīva, reviving). Some say that these seven hells are beside Avici hell (Avici hell), and from the outside to the inside, the various limbs of oneself and others emit fierce flames that burn each other. Because the heat is extreme, it is called Atapana (Atapana). The flames follow the body, and the scorching heat intensely surrounds it, making the suffering unbearable, so it is called Taptapana (Taptapana). Oppressed by intense suffering, they emit great sounds, screaming and complaining in sorrow, so it is called Raurava (Raurava, great screaming). Oppressed by numerous sufferings, different...

類悲號。怨發叫聲故名號叫。眾多苦具俱來逼身。合黨相殘故名眾合。先以墨索拼量支體。後方斬鋸故名黑繩。眾苦逼身數悶如死。尋蘇如本故名等活。謂彼有情雖遭種種斫刺磨搗。而彼暫遇涼風所吹尋蘇如本。等前活故立等活名。八㮈落迦增各十六。謂四門外各有四增。以非皆異名但標其定數。故薄伽梵說此頌言。

此八㮈落迦　　我說甚難越　以熱鐵為地　　周匝有鐵墻　四面有四門　　關閉以鐵扇　巧安布份量　　各有十六增　多百逾繕那　　滿中造惡者　周遍焰交徹　　猛火恒洞燃

此十六中受苦增劇。過本地獄故說為增。或於此中受種種苦。苦具多類故說為增。或地獄中遍受苦已。重遭此苦故說為增。有說有情出地獄已。數復遭苦故說為增。門各四增其名何等。煻煨屎糞鋒刃烈河。門門四增名皆相似。煻煨增者。謂此增中煻煨。沒膝。其量寬廣多逾繕那。有情游中才下其足。皮肉與血俱燋爛墜。舉足還生平復如本。尸糞增者。謂此增中尸糞泥滿。搓瀨臭澀深沒於人。又廣於前煻煨增量。于中多有娘矩吒蟲。㭰利如針身白頭黑。有情游彼皆為此蟲鉆皮破骨𠯗食其髓。鋒刃增者。謂此增中復有三種。一刀刃路。謂於此中仰布刀刃以為大道。有情游彼才下足時。皮肉與血俱斷碎墜。舉足還生

【現代漢語翻譯】現代漢語譯本『類悲號』（Leibeihao）：因怨恨而發出叫喊的聲音，所以叫做『號叫』。眾多痛苦的刑具一齊加身，互相殘殺，所以叫做『眾合』（Zhonghe）。先用墨索（Meso，一種刑具）拼量肢體，然後用斬鋸，所以叫做『黑繩』（Heisheng）。眾多痛苦逼迫身體，多次昏悶如死，隨即甦醒如初，所以叫做『等活』（Denghuo）。意思是說，那些有情眾生雖然遭受各種砍斫、刺傷、磨搗，但他們暫時遇到涼風吹拂，隨即甦醒如初，和之前一樣活過來，所以立名為『等活』。八大熱地獄各自增加十六個小地獄，意思是說，四個門外各有四個增大地獄。因為這些增大地獄並非完全不同，只是標明其固定的數量，所以薄伽梵（Bhagavan，世尊）說了這首偈頌：『這八大地獄，我說非常難以超越，以熱鐵為地面，周圍有鐵墻環繞，四面有四個門，用鐵扇關閉，巧妙地安排分佈，各有十六個增大地獄，許多百逾繕那（Yushena，長度單位），裡面充滿造惡業的人，到處火焰交織，猛烈的火恒常燃燒。』在這十六個增大地獄中，所受的痛苦更加劇烈，超過本地獄，所以稱為『增』。或者說，在這裡面遭受各種各樣的痛苦，痛苦的刑具有很多種類，所以稱為『增』。或者說，在地獄中普遍遭受痛苦之後，又再次遭受這些痛苦，所以稱為『增』。有人說，有情眾生從地獄出來之後，多次又遭受這些痛苦，所以稱為『增』。每個門各有四個增大地獄，它們的名字是什麼呢？煻煨（Tangwei，燒過的灰燼）、屎糞（Shifen，糞便）、鋒刃（Fengren，鋒利的刀刃）、烈河（Liehe，猛烈的河流）。每個門外的四個增大地獄的名字都相似。『煻煨增』是指，這個增大地獄中，煻煨沒過膝蓋，其寬廣的程度超過逾繕那。有情眾生在其中行走，才放下腳，皮肉和血就都燒焦爛掉，墜落下來。抬起腳，又會恢復如初。『尸糞增』是指，這個增大地獄中，尸糞泥漿充滿，粗糙腥臭，深深地沒過人。而且比之前的煻煨增大地獄更加寬廣。其中有很多娘矩吒蟲（Niangjuta，一種蟲子），像針一樣細長，身體是白色的，頭是黑色的。有情眾生在其中行走，都被這種蟲子鉆破面板、咬碎骨頭，吸食骨髓。『鋒刃增』是指，這個增大地獄中又有三種。一是刀刃路，意思是說，在這個增大地獄中，向上鋪設刀刃作為道路。有情眾生在其中行走，才放下腳，皮肉和血就都斷裂破碎，墜落下來。抬起腳，又會恢復如初。

【English Translation】 English version 'Leibeihao': Named 'Howling' because of the sound of screaming out of resentment. 'Zhonghe' (Assembled): Named so because numerous instruments of suffering come all at once to press upon the body, and they kill each other. 'Heisheng' (Black Rope): Named so because first the limbs are measured with Meso (a type of instrument), and then they are cut with saws. 'Denghuo' (Reviving Equally): Named so because numerous sufferings press upon the body, causing repeated fainting as if dead, and then they revive as before. It means that although those sentient beings suffer various chopping, stabbing, grinding, and pounding, they temporarily encounter a cool breeze that blows and immediately revive as before, living as before, hence the name 'Reviving Equally'. Each of the eight great hot hells increases by sixteen. This means that outside each of the four gates, there are four additional hells. Because these additional hells are not completely different, but only indicate their fixed number, the Bhagavan (World Honored One) spoke this verse: 'These eight great hells, I say are very difficult to surpass, with hot iron as the ground, surrounded by iron walls, with four gates on four sides, closed with iron fans, skillfully arranged and distributed, each with sixteen additional hells, many hundreds of Yojanas (unit of length), filled with evildoers, flames interweave everywhere, fierce fire constantly burns.' In these sixteen additional hells, the suffering is more intense, exceeding the local hell, so they are called 'additional'. Or it is said that in this, they suffer various kinds of suffering, and the instruments of suffering are of many kinds, so they are called 'additional'. Or it is said that after universally suffering in the hells, they suffer these sufferings again, so they are called 'additional'. Some say that after sentient beings come out of hell, they repeatedly suffer these sufferings, so they are called 'additional'. Each gate has four additional hells, what are their names? Tangwei (hot ashes), Shifen (excrement), Fengren (sharp blades), Liehe (fierce river). The names of the four additional hells outside each gate are similar. 'Tangwei Zeng' refers to the fact that in this additional hell, the hot ashes are knee-deep, and its width is more than a Yojana. When sentient beings walk in it and just put their feet down, the skin, flesh, and blood are all scorched and fall off. When they lift their feet, they are restored to their original state. 'Shifen Zeng' refers to the fact that in this additional hell, the mud of corpse excrement is full, rough, stinky, and deeply submerges people. Moreover, it is wider than the previous Tangwei Zeng. There are many Niangjuta insects (a type of insect) in it, which are as thin as needles, with white bodies and black heads. When sentient beings walk in it, they are all pierced by these insects, breaking their skin and bones, and sucking their marrow. 'Fengren Zeng' refers to the fact that in this additional hell, there are three types. One is the road of knife blades, which means that in this additional hell, knife blades are laid upwards as a road. When sentient beings walk in it and just put their feet down, the skin, flesh, and blood are all broken and fall off. When they lift their feet, they are restored to their original state.

平復如本。二劍葉林。謂此林上純以铦利劍刃為葉。有情游下風吹葉墜斬刺支體骨肉零落。有烏駁狗撲令僵仆。嚙首咬足䶗頸擘腴。攫腹掐心揸掣食啖。三鐵刺。林謂此林內鐵樹高聳。量過百人。有利鐵刺長十六指。有情被逼上下樹時。其刺铦鋒下上劖刺。有鐵㭰鳥探啄有情。眼精心肝爭競而食。刀刃路等三種雖殊而鐵杖同。故一增攝。烈河增者。謂此增河其量深廣。熱咸烈水盈滿其中。有情溺中。或浮或沒。或逆或順或橫或轉。被蒸被煮骨皮糜爛。如大鑊中滿盛灰汁。置麻米等猛火下燃。麻等於中上下回轉。舉體糜爛有情亦然。設欲逃亡。于兩岸上有諸獄卒。手執刀槍御捍令回。無由得出。復有獄卒張大鐵網。漉諸有情置於岸上。洋銅灌其口令吞熱鐵丸。眾苦備經還擲河內。此河如塹前三似園。圍繞莊嚴諸大地獄。已說有八熱㮈落迦。寒㮈落迦亦有八種。何等為八。一頞部陀。二尼剌部陀。三頞哳吒。四曤臛婆。五呼呼婆。六嗢缽羅。七缽特摩。八摩訶缽特摩。此中有情嚴寒所逼。隨身聲瘡變立差別想名。謂二三三如其次第。此寒地獄在繞四洲輪圍山外極冥闇所。于中恒有凄勁冷風。上下衝擊縱橫旋擁。有情游此屯聚相依。寒酷切身膚皮皰裂。身戰僵硬各出異聲。瘡開剖坼如三花相。多由謗賢聖招如是苦果。有說此

【現代漢語翻譯】現代漢語譯本恢復到原本的狀態。二、劍葉林（指林中樹葉都是鋒利的劍刃）：這個林子上，所有的樹葉都是鋒利的劍刃。有情眾生在林下行走，風吹落葉，斬刺他們的肢體，骨肉零落。有烏駁狗（一種黑白相間的狗）撲上來，將他們咬倒，啃咬頭顱、腳，撕咬脖頸、剖開肥肉，抓取腹部、掐挖心臟，撕扯著吃掉。三、鐵刺林：這個林子里，鐵樹高聳，高度超過百人。鋒利的鐵刺長達十六指。有情眾生被迫上下爬樹時，鐵刺的鋒芒上下刺穿他們的身體。還有鐵嘴鳥啄食有情眾生的眼睛、精髓、肝臟，爭搶著吃。刀刃路等三種地獄雖然形態不同，但都使用鐵杖，所以歸為一類。烈河增加痛苦的原因是：這條增河非常深廣，充滿著又熱又鹹又烈的河水。有情眾生溺在其中，或浮或沉，或逆流或順流，或橫向或旋轉，被蒸煮得骨肉糜爛，就像一個大鍋里盛滿了灰汁，放入麻、米等物，用猛火燃燒，麻等物在其中上下回轉，整個都糜爛了，有情眾生也是這樣。如果想要逃離，兩岸有獄卒手持刀槍阻攔，讓他們回去，無法逃脫。還有獄卒張開大鐵網，將有情眾生撈到岸上，用滾燙的銅水灌他們的口，讓他們吞下熱鐵丸，受盡各種痛苦，然後又扔回河裡。這條河像護城河一樣，前面的三種地獄像花園一樣，圍繞著莊嚴的諸大地獄。以上說的是八種熱㮈落迦（梵文Naraka的音譯，意為地獄）。寒㮈落迦也有八種。是哪八種呢？一、頞部陀（梵文Arbuda的音譯，意為皰）；二、尼剌部陀（梵文Nirarbuda的音譯，意為皰裂）；三、頞哳吒（梵文Atata的音譯，意為寒戰）；四、曤臛婆（梵文Hahava的音譯，意為呼號）；五、呼呼婆（梵文Huhuva的音譯，意為悲鳴）；六、嗢缽羅（梵文Utpala的音譯，意為青蓮花）；七、缽特摩（梵文Padma的音譯，意為紅蓮花）；八、摩訶缽特摩（梵文Mahapadma的音譯，意為大紅蓮花）。這些地獄中的有情眾生被嚴寒所逼迫，隨著身體上的凍瘡變化，產生不同的想法，並因此得名。二、三、三等數字依次對應著不同的地獄名稱。這些寒冷地獄位於環繞四大洲的輪圍山外，極度黑暗的地方。其中 постоянно 有淒厲的冷風，上下衝擊，縱橫旋轉。有情眾生在這裡聚集在一起，互相依靠，寒冷刺骨，面板凍裂，身體戰慄僵硬，發出各種不同的聲音，瘡口開裂，像三朵花一樣。這多半是由於誹謗賢聖而招致的苦果。有人說，這些...

【English Translation】 English version Returning to its original state. Two, the Sword-Leaf Forest (referring to a forest where the leaves are sharp blades): In this forest, all the leaves are sharp blades. Sentient beings walk beneath the trees, and the wind blows the leaves down, cutting and piercing their limbs, causing their bones and flesh to scatter. There are piebald dogs that pounce on them, knocking them down, biting their heads and feet, tearing at their necks and splitting open their fat, grabbing their bellies, pinching their hearts, tearing and devouring them. Three, the Iron Thorn Forest: In this forest, iron trees stand tall, exceeding the height of a hundred people. Sharp iron thorns are sixteen fingers long. When sentient beings are forced to climb up and down the trees, the sharp points of the thorns pierce their bodies from above and below. There are also iron-beaked birds that peck at the eyes, marrow, and livers of sentient beings, fighting to eat them. The Blade Road and the other two hells, although different in form, all use iron staffs, so they are classified together. The reason why the Fierce River increases suffering is: This augmented river is very deep and wide, filled with hot, salty, and fierce water. Sentient beings drown in it, either floating or sinking, either going against the current or with the current, either horizontally or spinning, being steamed and boiled until their bones and flesh are rotten, like a large pot filled with lye, with hemp, rice, and other things placed in it, and burned with fierce fire, the hemp and other things spinning up and down in it, the whole thing rotting away, and sentient beings are the same. If they want to escape, there are jailers on both banks holding knives and spears to stop them, forcing them to return, unable to escape. There are also jailers who spread large iron nets, scoop up sentient beings onto the shore, pour molten copper into their mouths, making them swallow hot iron balls, enduring all kinds of suffering, and then throw them back into the river. This river is like a moat, and the three hells before it are like gardens, surrounding the solemn great hells. The above describes the eight hot Naraka (Sanskrit for hell). There are also eight cold Naraka. What are the eight? One, Arbuda (Sanskrit for blister); two, Nirarbuda (Sanskrit for blister burst); three, Atata (Sanskrit for shivering); four, Hahava (Sanskrit for moaning); five, Huhuva (Sanskrit for wailing); six, Utpala (Sanskrit for blue lotus); seven, Padma (Sanskrit for red lotus); eight, Mahapadma (Sanskrit for great red lotus). The sentient beings in these hells are forced by severe cold, and as the frostbite on their bodies changes, they have different thoughts and are named accordingly. The numbers two, three, three, etc., correspond to different hell names in order. These cold hells are located outside the Iron Ring Mountains surrounding the four continents, in extremely dark places. There is constantly a chilling cold wind, impacting from above and below, rotating horizontally and vertically. Sentient beings gather here, relying on each other, the cold piercing their bones, their skin cracking, their bodies trembling and stiffening, making various different sounds, the sores opening and splitting like three flowers. This is mostly due to slandering the wise and holy, resulting in such suffering. Some say that these...

在熱地獄傍。以贍部洲上尖下闊形如谷聚故得包容。是故大海漸深漸狹。十六大獄皆諸有情增上業感。余孤地獄或多二一各別業招。或近江河山間曠野。或在地下空中余處。無間大熱及炎熱三。于中皆無獄卒防守。大叫號叫及眾合三。少有獄卒。琰魔王使時時往來巡撿彼故。其餘皆為獄卒防守。有情無情異類獄卒。防守治罰罪有情故。火不焚燒。有情卒者。彼身別稟異大種故。或由業力所遮隔故。一切地獄身形皆豎。初同聖語。曾聞有以聖語告言。汝在人中不觀欲過。又不承敬梵志沙門。是故於今受斯劇苦。彼聞領解生慚悔心。后不分明。苦所逼故。諸地獄器安布如是。傍生所止謂水陸空。生類顯形無邊差別。其身行相少豎多傍。本住海中后流五趣。初同聖語后漸乖訛。諸鬼本住琰魔王國。從此展轉散趣余方。此贍部洲南邊直下。深過五百逾繕那量。有琰魔王都。縱廣量亦爾。鬼有三種謂無少多財無財復三。謂炬針臭口。少財亦有三。謂針臭毛癭多財亦有三。謂希祠棄大勢廣釋此。九如順正。理然諸鬼中無威德者唯三洲有。除北俱盧。若有威德天上亦有。贍部洲西渚有五百。于中有二唯鬼所居。渚各有城。二百五十。有威德鬼住一渚城。一渚城居無威德鬼。諸鬼多分行豎而行。于劫初時皆同聖語。后隨處別種種乖訛。

【現代漢語翻譯】在熱地獄的旁邊，因為贍部洲（Jambudvipa，我們所居住的大陸）上尖下寬，形狀像谷堆一樣，所以能夠包容地獄。因此，大海越深越狹窄。十六大地獄都是有情眾生（sentient beings）由於增長的業力所感召。其餘的孤地獄，有的多，有的少，二個或一個，各自因不同的業力而招感。它們或者靠近江河、山間、曠野，或者在地下、空中等其他地方。無間地獄、大熱地獄和炎熱地獄這三個地獄中，都沒有獄卒防守。大叫喚地獄、叫喚地獄和眾合地獄這三個地獄中，很少有獄卒。閻魔王（Yama，地獄之主）的使者時常往來巡視。其餘的地獄都有獄卒防守，這些獄卒包括有情和無情的異類，他們防守並懲罰有罪的有情眾生。火不會焚燒有情眾生，因為他們的身體具有特殊的大種（mahābhūta，四大元素），或者由於業力的遮隔。一切地獄中的眾生，身形都是豎立的。最初他們都說聖語（梵語）。曾經聽到用聖語告訴他們：『你們在人間不觀察慾望的過患，又不承事恭敬婆羅門（Brahmin）和沙門（Śrāmaṇa，出家修行者），所以現在要遭受這樣的劇烈痛苦。』他們聽到后，領悟並生起慚愧之心，但後來因為被痛苦逼迫，就聽不清楚了。各種地獄的器物就是這樣安放佈置的。傍生（animals）所居住的地方包括水、陸、空，所顯現的種類形貌有無邊的差別。它們的身體姿態很少是豎立的，多數是橫著的。它們原本住在海中，後來流轉於五趣（five realms of existence）。最初它們也說聖語，後來逐漸變得乖訛。諸鬼（ghosts）原本住在閻魔王國，從此輾轉散佈到其他地方。這個贍部洲的南邊直下，深度超過五百逾繕那（Yojana，古印度長度單位）。有閻魔王的都城，縱橫的量也一樣。鬼有三種，即無少財鬼、無財鬼，無財鬼又分為三種，即炬口鬼、鍼口鬼、臭口鬼。少財鬼也有三種，即針毛鬼、臭毛鬼、癭鬼。多財鬼也有三種，即希祠鬼、棄祠鬼、大勢鬼。關於這些的詳細解釋，可以參考《順正理論》。鬼的情況確實如此，在諸鬼中，沒有威德的鬼只在三個洲有，除了北俱盧洲（Uttarakuru）。如果有威德的鬼，天上也有。贍部洲的西邊有五百個渚（island），其中有兩個只有鬼居住。每個渚都有城，共有二百五十個城。有威德的鬼住在一個渚的城裡，另一個渚的城裡居住著沒有威德的鬼。諸鬼大部分是豎著行走的。在劫初的時候，它們都說聖語，後來隨著所處地方的不同，語言也變得種種乖訛。在熱地獄傍。以贍部洲上尖下闊形如谷聚故得包容。是故大海漸深漸狹。十六大獄皆諸有情增上業感。余孤地獄或多二一各別業招。或近江河山間曠野。或在地下空中余處。無間大熱及炎熱三。于中皆無獄卒防守。大叫號叫及眾合三。少有獄卒。琰魔王使時時往來巡撿彼故。其餘皆為獄卒防守。有情無情異類獄卒。防守治罰罪有情故。火不焚燒。有情卒者。彼身別稟異大種故。或由業力所遮隔故。一切地獄身形皆豎。初同聖語。曾聞有以聖語告言。汝在人中不觀欲過。又不承敬梵志沙門。是故於今受斯劇苦。彼聞領解生慚悔心。后不分明。苦所逼故。諸地獄器安布如是。傍生所止謂水陸空。生類顯形無邊差別。其身行相少豎多傍。本住海中后流五趣。初同聖語后漸乖訛。諸鬼本住琰魔王國。從此展轉散趣余方。此贍部洲南邊直下。深過五百逾繕那量。有琰魔王都。縱廣量亦爾。鬼有三種謂無少多財無財復三。謂炬針臭口。少財亦有三。謂針臭毛癭多財亦有三。謂希祠棄大勢廣釋此。九如順正。理然諸鬼中無威德者唯三洲有。除北俱盧。若有威德天上亦有。贍部洲西渚有五百。于中有二唯鬼所居。渚各有城。二百五十。有威德鬼住一渚城。一渚城居無威德鬼。諸鬼多分行豎而行。于劫初時皆同聖語。后隨處別種種乖訛。

【English Translation】 Beside the hot hells, Jambudvipa (the continent we inhabit) is shaped like a heap of grain, wide at the bottom and narrow at the top, hence it can contain them. Therefore, the ocean becomes deeper and narrower. The sixteen great hells are all the result of the increasing karma of sentient beings. The remaining solitary hells, some many, some few, two or one, are each caused by different karmic retributions. They are either near rivers, in mountains, in wildernesses, or in underground, aerial, or other places. In the Avīci (uninterrupted) hell, the great hot hell, and the extremely hot hell, there are no hell wardens guarding them. In the great screaming hell, the screaming hell, and the crushing hell, there are few hell wardens. The messengers of Yama (the lord of hell) frequently travel back and forth to inspect them. The remaining hells are all guarded by hell wardens, including sentient and non-sentient beings of different kinds, who guard and punish the sinful sentient beings. Fire does not burn sentient beings to death because their bodies are endowed with special great elements (mahābhūta), or because they are shielded by the power of karma. All beings in hell have upright bodies. Initially, they all speak the sacred language (Sanskrit). It has been heard that they are told in the sacred language: 'In the human realm, you did not observe the faults of desire, nor did you serve and respect Brahmins and Śrāmaṇas (ascetics), therefore you now suffer such intense pain.' Upon hearing this, they understand and develop a sense of shame and remorse, but later, being oppressed by suffering, they cannot hear clearly. The implements of the various hells are arranged in this way. The places where animals dwell include water, land, and air, and the forms of life that appear have boundless differences. Their body postures are rarely upright, mostly horizontal. They originally lived in the ocean, and later transmigrated through the five realms of existence. Initially, they also spoke the sacred language, but later it gradually became corrupted. The ghosts originally lived in the kingdom of Yama, and from there they spread to other places. Directly south of this Jambudvipa, at a depth of over five hundred yojanas (an ancient Indian unit of length), is the capital city of Yama, with the same dimensions in length and width. There are three types of ghosts: those with little wealth, those with no wealth, and the no-wealth ghosts are further divided into three types: torch-mouthed ghosts, needle-mouthed ghosts, and foul-mouthed ghosts. The little-wealth ghosts also have three types: needle-haired ghosts, foul-haired ghosts, and goiter ghosts. The wealthy ghosts also have three types: those who hope for offerings, those who abandon offerings, and those with great power. A detailed explanation of these nine can be found in the Nyāyānusāriṇī. The situation of ghosts is indeed like this. Among the ghosts, those without power only exist in three continents, except for Uttarakuru (the northern continent). If there are powerful ghosts, they also exist in the heavens. To the west of Jambudvipa, there are five hundred islands, two of which are inhabited only by ghosts. Each island has a city, totaling two hundred and fifty cities. Powerful ghosts live in the cities of one island, and powerless ghosts live in the cities of the other island. Most ghosts walk upright. At the beginning of the kalpa (aeon), they all spoke the sacred language, but later, depending on the place where they were, their languages became variously corrupted. 在熱地獄傍。以贍部洲上尖下闊形如谷聚故得包容。是故大海漸深漸狹。十六大獄皆諸有情增上業感。余孤地獄或多二一各別業招。或近江河山間曠野。或在地下空中余處。無間大熱及炎熱三。于中皆無獄卒防守。大叫號叫及眾合三。少有獄卒。琰魔王使時時往來巡撿彼故。其餘皆為獄卒防守。有情無情異類獄卒。防守治罰罪有情故。火不焚燒。有情卒者。彼身別稟異大種故。或由業力所遮隔故。一切地獄身形皆豎。初同聖語。曾聞有以聖語告言。汝在人中不觀欲過。又不承敬梵志沙門。是故於今受斯劇苦。彼聞領解生慚悔心。后不分明。苦所逼故。諸地獄器安布如是。傍生所止謂水陸空。生類顯形無邊差別。其身行相少豎多傍。本住海中后流五趣。初同聖語后漸乖訛。諸鬼本住琰魔王國。從此展轉散趣余方。此贍部洲南邊直下。深過五百逾繕那量。有琰魔王都。縱廣量亦爾。鬼有三種謂無少多財無財復三。謂炬針臭口。少財亦有三。謂針臭毛癭多財亦有三。謂希祠棄大勢廣釋此。九如順正。理然諸鬼中無威德者唯三洲有。除北俱盧。若有威德天上亦有。贍部洲西渚有五百。于中有二唯鬼所居。渚各有城。二百五十。有威德鬼住一渚城。一渚城居無威德鬼。諸鬼多分行豎而行。于劫初時皆同聖語。后隨處別種種乖訛。

日月所居量等義者。頌曰。

日月迷盧半　　五十一五十　夜半日沒中　　日出四洲等　雨際第二月　　后九夜漸增　寒第四亦然　　夜減晝翻此　晝夜增臘縛　　行南北路時　近日自影覆　　故見月輪缺

論曰。日月眾星依何而住。依風而住。謂諸有情業增上力共引風起。繞妙高山空中旋環。運持日等令不停墜。彼所住去此幾逾繕那。持雙山頂齊妙高山半。日等徑量幾逾繕那。日五十一。月唯五十。星最小者半俱盧舍。最大者。十六逾繕那。四洲日月各有別耶。不爾。四洲同一日月俱時四處作所作耶。不爾。云何夜半日沒日中日出四洲時等。俱盧贍部牛貨勝身隔妙高山相對住故。若俱盧夜半即贍部日中。勝身日沒牛貨日出。若牛貨日中即勝身夜半。贍部日沒俱盧日出。此略義者。隨何洲相對日中月中。餘二洲隨應西沒東出。第三洲處夜中晝中。由是若時勝身牛貨如其次第日中月中。爾時光明四洲皆有。然光作事在東南洲。于西北洲唯明作事。俱見兩事在北南洲。謂贍部洲。見日出月沒。見月出日沒。謂俱盧洲。東勝身洲。唯得見日唯得見月。謂牛貨洲。如是所餘例應思擇。何緣晝夜有減有增。日行此洲路有別故。從雨際第二月後半第九日夜漸增。從寒際第四月後半第九日夜漸減。晝增減位與此

【現代漢語翻譯】現代漢語譯本關於日月所居之處的量和意義，頌文如下：

『日月在迷盧山（Sumeru Mountain）的一半高度執行，日徑五十一逾繕那（Yojana，印度長度單位），月徑五十逾繕那。半夜時分，太陽在贍部洲（Jambudvipa，南贍部洲）落下，正午時分，太陽在俱盧洲（Uttarakuru，北俱盧洲）升起，四大部洲的時間因此不同。從雨季後的第二個月開始，之後的九個夜晚逐漸變長。寒冷季節的第四個月也是如此，夜晚逐漸縮短，白晝則相反。白晝和夜晚的增減，發生在太陽沿南北方向執行的時候。靠近太陽時，太陽的陰影會遮蔽月亮，所以我們看到月亮有圓缺變化。』

論曰：日月星辰依靠什麼而存在？依靠風而存在。這是因為眾生的業力共同作用，引發風的產生，風圍繞著妙高山（Mount Meru）在空中旋轉，承載著太陽等星體，使它們不會墜落。日月星辰所居住的地方距離我們有多遠？持雙山（Holder of Two Mountains）的山頂與妙高山的一半高度齊平。太陽和月亮的直徑有多大？太陽是五十一逾繕那，月亮是五十逾繕那。星星中最小的只有半俱盧舍（Krosha，印度長度單位），最大的有十六逾繕那。四大部洲的日月是各自不同的嗎？不是的。四大部洲是同一日月在同一時間於四個地方各自執行嗎？也不是的。那麼，為什麼半夜、日落、正午、日出在四大部洲的時間不同呢？因為俱盧洲、贍部洲、牛貨洲（Godaniya，西牛貨洲）、勝身洲（Purvavideha，東勝身洲）隔著妙高山相對而立。如果俱盧洲是半夜，那麼贍部洲就是正午；勝身洲是日落，牛貨洲是日出。如果牛貨洲是正午，那麼勝身洲就是半夜；贍部洲是日落，俱盧洲是日出。簡單來說，無論哪個洲是正午或月中，其餘兩個洲則相應地是日落和日出。第三個洲則處於半夜或正午。因此，如果勝身洲和牛貨洲依次是正午和月中，那麼光明就會照耀四大部洲。然而，光明的作用主要在東南方的洲，在西北方的洲只有光亮的作用。南北方的洲則同時看到兩種景象，即贍部洲既能看到日出月落，也能看到月出日落；俱盧洲則只能看到太陽或月亮，牛貨洲也是如此。其餘情況也應以此類推。為什麼白晝和夜晚會有長短變化？因為太陽在此洲執行的路線不同。從雨季後的第二個月的後半段開始，到第九天，夜晚逐漸變長。從寒冷季節的第四個月的後半段開始，到第九天，夜晚逐漸變短。白晝增減的情況與此相反。

【English Translation】 English version Regarding the measure and meaning of where the sun and moon reside, the verse says:

'The sun and moon orbit at half the height of Mount Meru (Sumeru Mountain), with the sun's diameter being fifty-one Yojanas (Indian unit of length) and the moon's diameter being fifty Yojanas. At midnight, the sun sets in Jambudvipa (Southern Jambudvipa), and at noon, the sun rises in Uttarakuru (Northern Kuru); thus, the times differ in the four continents. From the second month after the rainy season, the nights gradually lengthen for the next nine days. The same is true for the fourth month of the cold season; the nights gradually shorten, and the days do the opposite. The increase and decrease of day and night occur when the sun travels along the north-south path. When close to the sun, the sun's shadow covers the moon, so we see the moon's phases.'

Treatise says: What do the sun, moon, and stars rely on to exist? They rely on the wind to exist. This is because the collective karma of sentient beings causes the wind to arise, and the wind revolves around Mount Meru in the sky, carrying the sun and other celestial bodies, preventing them from falling. How far away are the places where the sun, moon, and stars reside from us? The top of Holder of Two Mountains is level with half the height of Mount Meru. What are the diameters of the sun and moon? The sun is fifty-one Yojanas, and the moon is fifty Yojanas. The smallest of the stars is only half a Krosha (Indian unit of length), and the largest is sixteen Yojanas. Are the suns and moons of the four continents different from each other? No, they are not. Is it that the same sun and moon operate in four places at the same time in the four continents? No, it is not. Then, why are midnight, sunset, noon, and sunrise at different times in the four continents? Because Uttarakuru, Jambudvipa, Godaniya (Western Godaniya), and Purvavideha (Eastern Purvavideha) stand opposite each other across Mount Meru. If it is midnight in Uttarakuru, then it is noon in Jambudvipa; it is sunset in Purvavideha, and it is sunrise in Godaniya. If it is noon in Godaniya, then it is midnight in Purvavideha; it is sunset in Jambudvipa, and it is sunrise in Uttarakuru. In short, whichever continent is at noon or mid-month, the other two continents are correspondingly at sunset and sunrise. The third continent is at midnight or noon. Therefore, if Purvavideha and Godaniya are successively at noon and mid-month, then light will shine on the four continents. However, the effect of light is mainly in the southeastern continent, and in the northwestern continent, there is only the effect of brightness. The northern and southern continents see both phenomena simultaneously, that is, Jambudvipa can see both sunrise and moonset, and moonrise and sunset; Uttarakuru can only see the sun or the moon, and so can Godaniya. The remaining situations should be considered by analogy. Why do day and night have increases and decreases? Because the path of the sun's movement in this continent is different. From the second half of the second month after the rainy season, until the ninth day, the nights gradually lengthen. From the second half of the fourth month of the cold season, until the ninth day, the nights gradually shorten. The increase and decrease of daytime are the opposite of this.

相違。夜漸增時晝便漸減。夜漸減位晝即漸增。晝夜增時。一晝夜增幾增一臘縛晝。夜減亦然。日行此洲向南向北。如其次第夜增晝增。何故月輪于黑半末白半初位見有缺耶。世施設中作如是釋。以月宮殿行近日輪。月被日輪光所侵照。余邊發影自覆月輪。令于爾時見不圓滿。理必應爾。以于爾時亦見不明全月輪故。由是日沒月便出時。相去極遙。見月圓滿日等宮殿。何有情居四大王天所部天眾是諸天眾。唯住此耶。若空居天唯住如是日等宮殿。若地居天住妙高山。諸層級等有幾層。級其量云。何何等諸天住何層。級頌曰。

妙高層有四　　相去各十千　傍出十六千　　八四二千量　堅手及持鬘　　恒憍大王眾　如次居四級　　亦住餘七山

論曰。蘇迷盧山有四層級。始從水際盡第一層。相去十千逾繕那量。如是乃至從第三層。盡第四層亦十千量。此四層級。從妙高山傍出圍繞。盡其下半。最初層級出十六千。第二第三第四層級。如其次第八四二千。住初層天名為堅手。持鬘居第二。恒憍處第三。四大天王及諸眷屬。各一方面住第四層。堅手等三天皆四王眾攝。持雙山等七金山上。亦有四王所部村邑。是名依地住四大王眾天。于欲天中此天最廣。三十三天住在何處。頌曰。

妙高頂八萬　　三十

【現代漢語翻譯】現代漢語譯本：

這是不相符的。當夜晚逐漸增長時，白天便逐漸減少。夜晚逐漸減少時，白天就逐漸增長。晝夜增長時，一個晝夜增長多少呢？增長一個臘縛（Lava，時間單位）。夜晚減少也是一樣。太陽在這個洲（ Jambudvipa，贍部洲）上向南向北執行。按照這樣的順序，夜晚和白天依次增長。為什麼月亮在黑半月的末尾和白半月的開始時，看起來有殘缺呢？在《世施設論》中是這樣解釋的：因為月亮的宮殿執行到靠近太陽的地方，月亮被太陽的光芒侵照，剩餘的邊緣發出陰影，自己遮蔽了月亮，所以在那個時候看到月亮不圓滿。道理必定是這樣的。因為在那個時候也看到不完全明亮的月亮。因此，當太陽落山月亮升起時，相距極遠，看到月亮圓滿，如同太陽的宮殿一樣。哪些有情居住在四大王天（Cāturmahārājika-deva，四大天王所統領的天界）所管轄的天眾中呢？是所有的天眾都只住在這裡嗎？如果是空居天，就只住在像太陽一樣的宮殿里。如果是地居天，就住在妙高山（Sumeru，須彌山）的各個層級上。有多少層級呢？每一層的量是多少呢？哪些天住在哪些層級上呢？頌文說：

『妙高層有四，相去各十千，傍出十六千，八四二千量，堅手及持鬘，恒憍大王眾，如次居四級，亦住餘七山。』

論述說：蘇迷盧山（Sumeru，須彌山）有四個層級。從水邊開始到第一層，相距十千逾繕那（Yojana，長度單位）。像這樣乃至從第三層到第四層也是十千逾繕那。這四個層級，從妙高山（Sumeru，須彌山）的旁邊伸出環繞，直到它的下半部分。最初的層級伸出十六千，第二、第三、第四層級，按照順序分別是八千、四千、二千。住在第一層天的叫做堅手（Drḍhahasta）。持鬘（Mālādhara）住在第二層。恒憍（Nityamatta）住在第三層。四大天王（Cāturmahārājika，四大天王）以及他們的眷屬，各自在一個方面住在第四層。堅手（Drḍhahasta）等三天都是四大天王（Cāturmahārājika，四大天王）所統領的。在持雙山（Yugandhara）等七金山上，也有四大天王（Cāturmahārājika，四大天王）所管轄的村邑。這叫做依地而住的四大王眾天（Cāturmahārājika-deva，四大天王所統領的天界）。在欲界天中，這個天界最廣闊。三十三天（Trāyastriṃśa，三十三天）住在哪裡呢？頌文說：

『妙高頂八萬，三十』

【English Translation】 English version:

This is contradictory. As the night gradually increases, the day gradually decreases. When the night gradually decreases, the day gradually increases. When day and night increase, how much does one day and night increase? It increases by one Lava (a unit of time). The decrease of night is also the same. The sun travels south and north on this continent (Jambudvipa). In that order, night and day increase successively. Why does the moon appear incomplete at the end of the dark half and the beginning of the bright half? In the 'Lokaprajñapti' (Treatise on the World System), it is explained as follows: Because the moon's palace travels close to the sun, the moon is invaded and illuminated by the sun's light. The remaining edge emits a shadow, covering the moon itself, so at that time, the moon appears incomplete. The reason must be so. Because at that time, one also sees the moon not fully bright. Therefore, when the sun sets and the moon rises, they are extremely far apart, and the moon appears full, like the sun's palace. Which sentient beings reside in the heavenly hosts governed by the Cāturmahārājika-devas (Four Great Kings)? Do all the heavenly hosts reside only here? If they are aerial dwellers, they only reside in palaces like the sun. If they are terrestrial dwellers, they reside on the various levels of Mount Sumeru. How many levels are there? What is the extent of each level? Which devas reside on which levels? The verse says:

'Mount Sumeru has four levels, each ten thousand Yojanas apart. Extending sideways, sixteen thousand, eight, four, and two thousand in measure. The Firm-Handed (Drḍhahasta), the Garland-Bearer (Mālādhara), the Ever-Proud (Nityamatta), and the hosts of the Great Kings, reside in the four levels in order, and also dwell on the other seven mountains.'

The treatise says: Mount Sumeru has four levels. Starting from the edge of the water to the first level, the distance is ten thousand Yojanas (a unit of length). Likewise, from the third level to the fourth level is also ten thousand Yojanas. These four levels extend sideways from Mount Sumeru, surrounding it up to its lower half. The first level extends sixteen thousand, and the second, third, and fourth levels extend eight thousand, four thousand, and two thousand respectively, in that order. The devas residing on the first level are called Drḍhahasta (Firm-Handed). Mālādhara (Garland-Bearer) resides on the second level. Nityamatta (Ever-Proud) resides on the third level. The Cāturmahārājikas (Four Great Kings) and their retinues each reside on the fourth level in one direction. The three, Drḍhahasta, etc., are all governed by the Cāturmahārājikas (Four Great Kings). On the seven golden mountains, such as Yugandhara, there are also villages governed by the Cāturmahārājikas (Four Great Kings). These are called the Cāturmahārājika-devas (heavenly hosts governed by the Four Great Kings) who dwell on land. Among the desire realm heavens, this heaven is the most extensive. Where do the Trāyastriṃśa (Thirty-three Heavens) reside? The verse says:

'At the peak of Mount Sumeru, eighty thousand, the Thirty'

三天居　四角有四峰　　金剛手所住　中宮名善見　　周萬逾繕那　高一半金城　　雜飾地柔軟　中有殊勝殿　　周千逾繕那　外四苑莊嚴　　眾車粗雜喜　妙地居四方　　相去各二十　東北圓生樹　　西南善法堂

論曰。三十三天住迷盧頂。其頂四面各二十千。若據周圍數成八萬。有餘師說。面各八十千與下際四邊其量無別。山頂四角各有一峰。其高廣量各有五百。有藥叉神名金剛手。于中止住守護諸天。于山頂中有宮名善見。面二千半。周萬逾繕那。金城量高一逾繕那半。其地平坦。亦真金所成。俱用百一雜寶嚴飾。地觸柔軟如妒羅綿。于踐躡時隨足高下。是天帝釋所都大城。城有千門嚴飾壯麗門有五百青衣藥叉。勇健端嚴逾繕那量。各嚴鎧仗防守城門。于其城中有殊勝殿。種種妙寶具足莊嚴。蔽余天宮故名殊勝。面二百五十。周千逾繕那。是謂城中諸可愛事。城外四面四苑莊嚴。是彼諸天共遊戲處。一眾車苑。謂此苑中隨天福力種種車現。二粗惡苑。天欲戰時隨其所須甲仗等現。三雜林苑。諸天入中所玩皆同俱生勝喜。四喜林苑。極妙欲塵雜類俱臻歷觀無厭。如是四苑形皆畟方。一一週千逾繕那量。居中各有一如意池。面各五十逾繕那量。八功德水彌滿其中。隨欲妙花寶舟好鳥。一一奇麗

【現代漢語翻譯】現代漢語譯本三天居（Trāyastriṃśa）：四角有四峰，金剛手（Vajrapāṇi）所住；中宮名善見（Sudarsana），周長一萬由旬（Yojana）；高為金城一半，雜飾地柔軟；中有殊勝殿（Vaijayanta），周長一千由旬；外有四苑莊嚴，眾車、粗雜、喜；妙地居四方，相距各二十；東北圓生樹（Pārijāta），西南善法堂（Sudharmā）。

論曰：三十三天（Trāyastriṃśa）住在須彌山（Sumeru）頂。其頂四面各二十千由旬。若按周圍計算，則成八萬由旬。有其他師說，各面八十千由旬，與下方的四邊長度沒有區別。山頂四角各有一峰，其高廣各有五百由旬。有藥叉神（Yakṣa）名金剛手（Vajrapāṇi），在此居住守護諸天。在山頂中央有宮殿名善見（Sudarsana），每面二千五百由旬，周長一萬由旬。金城的高度為一又二分之一由旬。其地平坦，也是真金所成，全部用一百零一種雜寶裝飾。地面觸感柔軟如兜羅綿（Tula），在踐踏時隨腳的高低而變化。這是天帝釋（Śakra）所居住的大城。城有千門，裝飾壯麗，每門有五百青衣藥叉（Yakṣa），勇健端莊，身高一由旬，各自身披鎧甲，手持兵器，防守城門。在其城中有一殊勝殿（Vaijayanta），種種妙寶具足莊嚴，遮蔽其餘天宮，所以名為殊勝。每面二百五十由旬，周長一千由旬。這就是城中所有可愛的事物。城外四面有四苑莊嚴，是那些天人共同遊戲的地方。一是眾車苑（Citraratha），說的是此苑中隨著天人的福力而顯現種種車乘。二是粗惡苑（Pāruṣyaka），天人想要戰鬥時，隨著他們的需要而顯現鎧甲兵器等。三是雜林苑（Miśraka），諸天進入其中所玩樂的都一同產生殊勝的喜悅。四是喜林苑（Nandana），極其美妙的欲塵雜類都彙集於此，歷經觀看也不會厭倦。像這樣四苑的形狀都是方形，每一苑的周長都是一千由旬。苑中各有一如意池，每面五十由旬，八功德水瀰漫其中，隨著意願而出現美妙的花朵、寶船和好鳥，每一件都奇特美麗。

【English Translation】 English version Trāyastriṃśa Heaven: Four peaks at four corners, where Vajrapāṇi (the holder of the thunderbolt) dwells; The central palace is named Sudarsana (beautiful to see), with a circumference of ten thousand yojanas (an ancient Indian unit of distance); Its height is half that of the golden city, adorned with various decorations, and the ground is soft; In the middle is the Vaijayanta (victorious) palace, with a circumference of one thousand yojanas; Outside are the four gardens, adorned with various sights: assembly of chariots, coarse, mixed, and joyful; The wonderful lands are located in the four directions, each separated by twenty; In the northeast is the Pārijāta (coral tree), and in the southwest is the Sudharmā (good dharma) hall.

Treatise says: The Trāyastriṃśa (thirty-three) heavens reside on the summit of Mount Sumeru (the central world-mountain). Each of the four sides of the summit is twenty thousand yojanas. If calculated by circumference, it becomes eighty thousand yojanas. Some other teachers say that each side is eighty thousand yojanas, which is no different from the length of the four sides below. At each of the four corners of the mountain top, there is a peak, each with a height and width of five hundred yojanas. There is a Yakṣa (a type of spirit) deity named Vajrapāṇi (the holder of the thunderbolt), who dwells there, protecting the devas (gods). In the center of the mountain top is a palace named Sudarsana (beautiful to see), each side being two thousand five hundred yojanas, with a circumference of ten thousand yojanas. The height of the golden city is one and a half yojanas. The ground is flat and made of pure gold, adorned with one hundred and one kinds of mixed treasures. The touch of the ground is as soft as Tula (cotton), and when stepped upon, it adjusts to the height of the foot. This is the great city where Śakra (the lord of the gods) resides. The city has a thousand gates, adorned magnificently, and each gate has five hundred blue-clad Yakṣas (a type of spirit), brave and dignified, each one yojana in height, each wearing armor and holding weapons, guarding the city gates. Within the city is the Vaijayanta (victorious) palace, fully adorned with various wonderful treasures, overshadowing the other deva palaces, hence the name 'Victorious'. Each side is two hundred and fifty yojanas, with a circumference of one thousand yojanas. These are all the lovely things in the city. Outside the city, on the four sides, are the four adorned gardens, where the devas play together. First is the Citraratha (various chariots) garden, which means that in this garden, various chariots appear according to the blessings of the devas. Second is the Pāruṣyaka (coarse) garden, where, when the devas want to fight, armor and weapons appear according to their needs. Third is the Miśraka (mixed) garden, where the devas enter and all the pleasures they enjoy together produce supreme joy. Fourth is the Nandana (joyful) garden, where extremely wonderful objects of desire and various kinds of things gather, and one never tires of looking at them. The shapes of these four gardens are all square, and the circumference of each garden is one thousand yojanas. In the center of each garden is a wish-fulfilling pond, each side being fifty yojanas, filled with water possessing eight virtues, and wonderful flowers, treasure boats, and beautiful birds appear according to one's wishes, each one being unique and beautiful.

種種莊嚴。四苑四邊有四妙地。中間各去苑二十逾繕那。地一一邊量皆二百。是諸天眾勝遊戲所。諸天于彼捔勝歡娛。城外東北有圓生樹。是三十三天受欲樂勝所。蟠根深廣五十逾繕那。聳幹上升枝條傍布。高廣量等百逾繕那。挺葉開花妙香芬馥順風薰滿百逾繕那。若逆風薰猶遍五十。城外西南角有大善法堂。三十三天時集詳辯。制伏阿素洛等如法不如法事。如是已辯三十三天所居外器。余有色天眾所住器云何。頌曰。

此上有色天　　住依空宮殿

論曰。從夜摩天至色究竟。所住宮殿皆但依空。有說空中密雲彌布如地。為彼宮殿所依外器。世間至色究竟上無色故不可施設。如是所說諸天眾中。頌曰。

六受欲交抱　　執手笑視淫

論曰。梵眾天等由對治力。于諸欲法皆已遠離。唯六慾天受妙欲境。六慾天者。一四大王眾天。謂彼有四大王及所領眾。或彼天眾事四大王。是四大王之所領故。二三十三天。謂彼天處是三十三部諸天所居。妙高山頂四面各有八部天眾。中央有一。即天帝釋。故三十三。三夜摩天。謂彼天處時時多分稱快樂哉。四睹史多天。謂彼天處多於自所受生喜足心。五樂變化天。謂彼天處樂數化欲境于中受樂。六他化自在天。謂彼天處於他所化欲境自在受樂。六中初二依地居天。

【現代漢語翻譯】現代漢語譯本種種莊嚴。四苑四邊有四妙地，中間各離苑二十逾繕那（Yojana，古印度長度單位）。每一塊地的邊長都是二百逾繕那。這些是諸天眾進行殊勝遊戲的地方。諸天在那裡競爭取勝，歡快娛樂。城外東北方有一棵圓生樹，是三十三天享受欲樂最殊勝的地方。樹根盤結深廣五十逾繕那，樹幹聳立上升，枝條向四面八方伸展，高廣的量度都達到一百逾繕那。樹葉繁茂，花朵盛開，美妙的香氣芬芳濃郁，順風時能飄滿一百逾繕那，逆風時也能飄遍五十逾繕那。城外西南角有大善法堂，三十三天時常聚集在那裡，詳細討論並裁決阿素洛（Asura，非天）等如法或不如法的事情。以上已經闡述了三十三天所居住的外在環境。其餘有色界天眾所居住的環境又是怎樣的呢？頌文說：『此上有色天，住依空宮殿』論述：從夜摩天（Yama Heaven）到色究竟天（Akanistha Heaven），所居住的宮殿都只是依靠虛空。有人說，空中密佈的雲層就像地面一樣，是那些宮殿所依賴的外在環境。世間直到色究竟天以上，因為沒有色相，所以無法進行設施安立。如上所說的諸天眾中，頌文說：『六受欲交抱，執手笑視淫』論述：梵眾天（Brahma-parisadya）等天眾由於修習對治之力，對於各種欲法都已經遠離。只有六慾天（Six Desire Heavens）享受美妙的欲境。六慾天分別是：一、四大王眾天（Caturmaharajika Heaven），因為那裡有四大天王以及他們所統領的部眾，或者說那些天眾侍奉四大天王，是四大天王所統領的緣故。二、三十三天（Trāyastriṃśa Heaven），因為那個天處是三十三部諸天所居住的地方。妙高山（Mount Meru）頂的四面各有八部天眾，中央有一部，就是天帝釋（Śakra）。所以稱為三十三。三、夜摩天（Yama Heaven），因為那個天處時常發出『快樂哉』的歡呼聲。四、睹史多天（Tusita Heaven），因為那個天處的天眾對於自己所受的生喜感到滿足。五、樂變化天（Nirmanarati Heaven），因為那個天處的天眾喜歡變化出各種欲境並在其中享受快樂。六、他化自在天（Paranirmita-vasavartin Heaven），因為那個天處的天眾對於他人所變化的欲境自在地享受快樂。六慾天中，最初的兩個天屬於依地而居的天。

【English Translation】 English version Various adornments. The four gardens have four wonderful grounds on their four sides, each twenty Yojana (ancient Indian unit of length) away from the garden in the middle. Each side of the ground measures two hundred Yojana. These are the places where the heavenly beings excel in games. The heavenly beings compete for victory and enjoy themselves there. Outside the city to the northeast is the Circular-Birth Tree, the most excellent place for the Thirty-Three Heavens to enjoy sensual pleasures. Its roots are deeply and widely spread for fifty Yojana, its trunk rises straight up, and its branches spread out in all directions. Its height and breadth both measure one hundred Yojana. Its leaves are lush, its flowers bloom, and its wonderful fragrance fills a hundred Yojana downwind, and even fifty Yojana upwind. Outside the city in the southwest corner is the Great Good Dharma Hall, where the Thirty-Three Heavens often gather to discuss and decide on matters of Dharma and non-Dharma concerning the Asuras (non-gods) and others. The external environment where the Thirty-Three Heavens reside has been described above. What about the environment where the remaining form realm heavenly beings reside? The verse says: 'Above this, the form realm heavens reside, dwelling in palaces that rely on space.' Treatise: From the Yama Heaven to the Akanistha Heaven, the palaces they reside in all rely solely on space. Some say that the dense clouds in the air, like the ground, are the external environment upon which those palaces depend. The world up to the Akanistha Heaven has form, so it can be established. Above the Akanistha Heaven, there is no form, so it cannot be established. Among the heavenly beings mentioned above, the verse says: 'The six enjoy desires by embracing, holding hands, laughing, and gazing with lust.' Treatise: The Brahma-parisadya and other heavenly beings have, through the power of antidotes, already distanced themselves from all desires. Only the Six Desire Heavens enjoy wonderful sensual realms. The Six Desire Heavens are: 1. The Caturmaharajika Heaven, because there are the Four Great Kings and their retinues there, or because those heavenly beings serve the Four Great Kings and are led by the Four Great Kings. 2. The Trāyastriṃśa Heaven, because that heavenly abode is where the thirty-three groups of heavenly beings reside. On each of the four sides of the summit of Mount Meru are eight groups of heavenly beings, and in the center is one group, namely Śakra. Therefore, it is called the Thirty-Three. 3. The Yama Heaven, because that heavenly abode often utters cries of 'Happiness!' 4. The Tusita Heaven, because the heavenly beings in that heavenly abode are content with the joy of their birth. 5. The Nirmanarati Heaven, because the heavenly beings in that heavenly abode delight in creating various desire realms and enjoying pleasure within them. 6. The Paranirmita-vasavartin Heaven, because the heavenly beings in that heavenly abode freely enjoy the desire realms created by others. Among the Six Desire Heavens, the first two are earth-dwelling heavens.

形交成淫與人無別。然風氣泄熱惱便除。非如人間有餘不凈。夜摩天眾才抱成淫。俱起染心暫時相抱。熱惱便息。唯一起染。雖受抱樂而不成淫。若俱無染心。雖相執抱如親相敬愛。而無過失。睹史多天但由執手熱惱便息。樂變化天唯相向笑便除熱惱。他化自在相視成淫。如是后三俱一無染。成淫樂愛差別如前。后二天中唯化資具。若異此者俱染不成。實並形交方成淫事。施設所說顯時不同。由上諸天欲境轉妙。貪心轉重身觸有殊。故經少時數成淫事。不爾天欲樂應少於人中。隨彼諸天男女膝上。有童男童女欻爾化生。即說為彼天所生。男女初生天眾身量云何頌曰。

初如五至十　　色圓滿有衣

論曰。且六慾諸天。初生如次。如五六七八九十歲。人生己身形速得圓滿。色界天眾于初生時。身量周圓具妙衣服。一切天眾皆作聖言。謂彼言詞同中印度。然不由學自解典言。欲生樂生云何差別。頌曰。

欲生三人天　　樂生三九處

論曰。欲生三者。有諸有情樂受現前諸妙欲境。彼于如是現欲境中自在而轉。謂全人趣及下四天。有諸有情樂受自化諸妙欲境。彼于自化妙欲境中自在而轉。謂唯第五樂變化天。有諸有情樂受他化諸妙欲境。彼於他化妙欲境中自在而轉。謂第六他化自在天。此欲生三依何建

立。依受如生現前欲境故。依受如樂自化欲境故。依受如樂他化欲境故。又依所受下中上境故。又依受用有罪有勞現前欲境故。依樂受用無罪有勞自化欲境故。依樂受用無罪無勞他化欲境故。樂生三者。三靜慮中於九處生受三種樂。以彼所受有樂異熟無苦異熟。故名樂生。此樂生三依何建立。依多安住離生喜樂定生喜樂離喜樂故。或依三種災所及故。或依尋喜樂增上故。或依身想異無異故。所說諸天二十二處。上下相去其量云何。頌曰。

如彼去下量　　去上數亦然

論曰。一一中間逾繕那量。非易可數。但可總舉。彼去下量去上例然。隨從何天去下海量。彼上所至與去下同。謂妙高山從第四層級去下大海四萬逾繕那。上去三十三天亦如去下海量。如三十三天去下大海。上去夜摩天其量亦爾。如是乃至。如善見天去下大海。從彼上去色究竟天其量亦爾。如是懸遠多逾繕那。如明眼人暫見色頃。世尊能以意勢神通運。身往來自在無礙。故佛神力不可思。議。于下處生升上見不。頌曰。

離通力依他　　下無升見上

論曰。如四大王天眾升見三十三天。非三十三等天升見夜摩天等。然彼若得定所發通。一切皆能升見於上。或依他力升見上天。謂得神通及上天眾。引接往彼隨其所應。或上天來下亦能見

【現代漢語翻譯】現代漢語譯本立。依賴於感受，例如在現前欲境中產生。依賴於感受，例如在樂於自化的欲境中產生。依賴於感受，例如在樂於他化的欲境中產生。又依賴於所感受的下、中、上等境界。又依賴於受用有罪、有勞的現前欲境。依賴於樂於受用無罪、有勞的自化欲境。依賴於樂於受用無罪、無勞的他化欲境。樂生有三種。在三靜慮（指色界的三種禪定境界）中，於九處（指九種不同的禪定境界）產生三種樂受。因為他們所感受的有樂的異熟果報，而沒有苦的異熟果報，所以稱為樂生。這三種樂生依賴於什麼而建立呢？依賴於多安住于離生喜樂定（指通過離開欲界而產生的喜樂禪定）、生喜樂（指禪定中自然產生的喜樂）、離喜樂（指超越喜樂的禪定狀態）。或者依賴於三種災難所能到達的範圍。或者依賴於尋（Vitarka，粗略的思考）、喜、樂的增上。或者依賴於身想（身體的感知）的異與無異。所說的諸天（Deva，天神）所居住的二十二處（指二十二種不同的天界），上下之間的距離有多遠呢？頌文說：『如同從下面到上面的距離，從上面到下面的數量也是一樣。』論述說：每一層中間都超過了逾繕那（Yojana，古印度長度單位）的量，不容易計算，只能大概地說。從下面到上面的距離，和從上面到下面的距離是對應的。無論從哪個天界到下面的大海的距離，它上面所到達的地方與到下面的距離相同。例如，從妙高山（Sumeru，須彌山）的第四層級到下面的大海是四萬逾繕那。到上面的三十三天（Trayastrimsa，三十三天）也和到下面的大海的距離相同。如同從三十三天到下面的大海的距離，到上面的夜摩天（Yama，夜摩天）的距離也是一樣。像這樣，乃至如同從善見天（Sudarsana，善見天）到下面的大海的距離，從那裡到上面的色究竟天（Akanistha，色究竟天）的距離也是一樣。像這樣懸遠，有很多逾繕那。如同明眼人暫時看到東西一樣，世尊（Bhagavan，佛陀）能夠用意念神通的力量，運用身體往來，自在無礙。所以佛的神力不可思議。在下面的地方出生的眾生，能夠升上去看到上面的情況嗎？頌文說：『離開神通的力量，依賴於其他力量，下面的眾生不能升上去看到上面的情況。』論述說：例如四大王天（Caturmaharajika，四大天王天）的眾生能夠升上去看到三十三天，但三十三天等天不能升上去看到夜摩天等。然而，如果他們獲得了禪定所發的神通，一切都能夠升上去看到上面的情況。或者依賴於其他力量升上去看到上面的天界。也就是獲得神通以及上面的天眾，引導他們前往那裡，根據情況而定。或者上面的天眾來到下面，也能看到下面的情況。

【English Translation】 English version Established. Relying on sensation, such as arising in the present desire realm. Relying on sensation, such as arising in the desire realm of self-transformation with pleasure. Relying on sensation, such as arising in the desire realm of transformation by others with pleasure. Also relying on the lower, middle, and upper realms that are sensed. Also relying on the present desire realm where enjoyment involves sin and labor. Relying on the self-transformation desire realm where enjoyment is pleasurable, without sin but with labor. Relying on the other-transformation desire realm where enjoyment is pleasurable, without sin and without labor. There are three kinds of pleasure-born beings. In the three Dhyanas (Jhana, referring to the three meditative states in the Form Realm), in the nine abodes (referring to nine different meditative states), three kinds of pleasurable sensations arise. Because what they sense has pleasurable Vipaka (result, fruition), and no painful Vipaka, they are called pleasure-born. Upon what are these three pleasure-born established? They are established upon dwelling much in the joy and pleasure born of detachment (referring to the joy and pleasure of meditation arising from detachment from the desire realm), the joy and pleasure born of meditation, and the pleasure of detachment from joy. Or relying on what the three kinds of disasters can reach. Or relying on the increase of Vitarka (initial application of thought), joy, and pleasure. Or relying on whether the perception of body is different or not. What is the distance between the twenty-two abodes of the Devas (gods, celestial beings) that have been spoken of, from top to bottom? The verse says: 『As the measure from below to above, so is the number from above as well.』 The treatise says: The distance between each level exceeds the measure of a Yojana (ancient Indian unit of distance), which is not easy to calculate, but can only be generally stated. The measure from below to above is the same as the measure from above to below. From whichever heaven the distance to the ocean below is measured, the distance to which it reaches above is the same as the distance below. For example, from the fourth level of Mount Sumeru (Sumeru, the central world-mountain) to the ocean below is 40,000 Yojanas. The distance to the Trayastrimsa Heaven (Trayastrimsa, Heaven of the Thirty-Three Gods) above is also the same as the distance to the ocean below. As the distance from the Trayastrimsa Heaven to the ocean below, so is the distance to the Yama Heaven (Yama, Heaven of Yama) above. Thus, even as the distance from the Sudarsana Heaven (Sudarsana, Heaven of Good View) to the ocean below, so is the distance from there to the Akanistha Heaven (Akanistha, Highest Form Realm) above. Thus, it is suspended far away, many Yojanas. Just as a clear-eyed person sees something momentarily, the Bhagavan (Buddha, the Blessed One) is able to use the power of mental force and supernormal abilities to move his body back and forth freely without obstruction. Therefore, the Buddha's divine power is inconceivable. Can beings born in the lower realms ascend to see the upper realms? The verse says: 『Apart from the power of supernormal abilities, relying on other powers, beings below cannot ascend to see above.』 The treatise says: For example, the beings of the Caturmaharajika Heaven (Caturmaharajika, Heaven of the Four Great Kings) can ascend to see the Trayastrimsa Heaven, but the beings of the Trayastrimsa Heaven and so on cannot ascend to see the Yama Heaven and so on. However, if they obtain the supernormal abilities arising from meditation, all can ascend to see above. Or they rely on other powers to ascend to see the upper heavens. That is, those who have obtained supernormal abilities and the beings of the upper heavens guide them to go there, according to the circumstances. Or the beings of the upper heavens come down, and can also see the lower realms.

。若上界地來向下時。非下化身下眼不見。非其境界故。如不覺彼觸故。上界地來向下時。必化下身為令下見。依地居天已說處量。夜摩天等處量云何。有說四天如迷盧頂。有說此四上倍倍增。有餘師言。初靜慮地宮殿依處等一四洲。第二靜慮等小千界。第三靜慮等中千界。第四靜慮等大千界。有餘師言。下三靜慮如次量等小中大千。第四靜慮量無邊際。齊何量說小中大千。頌曰。

四大洲日月　　蘇迷盧欲天　梵世各一千　　名一小千界　此小千千倍　　說名一中千　此千倍大千　　皆同一成壞

論曰。千四大洲乃至梵世。如是總說為一小千。千倍小千名一中千界。千中千界總名一大千。如是大千同成同壞。中有情類成壞亦同。

說一切有部顯宗論卷第十六大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第十七

尊者眾賢造

三藏法師玄奘奉　詔譯辯緣起品第四之六

如外器量別。身量亦爾耶。亦爾云何。頌曰。

贍部洲人量　　三肘半四肘　東西北洲人　　倍倍增如次　欲天俱盧舍　　四分一一增　色天逾繕那　　初四增半半　此上增倍倍　　唯無雲減三

論曰。贍部洲人身多長三肘半。于中少分有長

【現代漢語翻譯】現代漢語譯本：如果上界（指色界或無色界）的天人要來到地獄（指欲界）時，不是以原本的形體直接下來，因為他們原本的眼睛無法看見地獄的事物，也不是地獄的境界。就像他們無法感覺到地獄的觸覺一樣。所以，上界的天人要來到地獄時，必須變化成地獄的形體，才能被地獄的天人或人類看見。關於地居天（指四大王眾天）的處所和量的大小，前面已經說過了。那麼，夜摩天（Yama，六慾天之一）等其他天界的處所和量的大小又是怎樣的呢？有一種說法是，四天王天（Cāturmahārājika，六慾天之一）就像須彌山（Sumeru）的山頂。還有一種說法是，從四天王天開始，越往上的天界，其處所和量的大小就成倍地增加。還有一些論師認為，初禪天（the first Dhyāna heaven）的宮殿和依處等同於一個四洲（catu-dvīpa，指圍繞須彌山的四大洲），第二禪天（the second Dhyāna heaven）等同於一個小千世界（small chiliocosm），第三禪天（the third Dhyāna heaven）等同於一個中千世界（medium chiliocosm），第四禪天（the fourth Dhyāna heaven）等同於一個大千世界（great chiliocosm）。還有一些論師認為，下三禪天（指初禪、二禪、三禪）的量依次等同於小千世界、中千世界、大千世界，而第四禪天（the fourth Dhyāna heaven）的量則無邊無際。那麼，小千世界、中千世界、大千世界又是如何定義的呢？頌文說：『四大洲日月，蘇迷盧欲天，梵世各一千，名一小千界；此小千千倍，說名一中千；此千倍大千，皆同一成壞。』論述：一千個四大洲（catu-dvīpa）乃至梵世（Brahma-loka，色界諸天），總共稱為一個小千世界（small chiliocosm）。一千個小千世界稱為一個中千世界（medium chiliocosm）。一千個中千世界總稱為一個大千世界（great chiliocosm）。這樣的大千世界是共同形成、共同壞滅的。其中的有情眾生也是共同形成、共同壞滅的。《說一切有部顯宗論》卷第十六《阿毗達磨藏顯宗論》卷第十七尊者眾賢造三藏法師玄奘奉詔譯辯緣起品第四之六就像外在器世界的量有差別一樣，有情眾生的身量也是這樣嗎？是的，也是這樣。那是怎樣的呢？頌文說：『贍部洲人量，三肘半四肘，東西北洲人，倍倍增如次；欲天俱盧舍，四分一一增；色天逾繕那，初四增半半；此上增倍倍，唯無雲減三。』論述：贍部洲（Jambudvīpa）的人，身量大多是三肘半。其中少部分人有長到

【English Translation】 English version: If beings from the upper realms (referring to the Rūpadhātu or Arūpadhātu) want to descend to the lower realm (referring to the Kāmadhātu), they do not come down directly in their original form, because their original eyes cannot see the things of the lower realm, nor is it the realm they are accustomed to. It's like they cannot feel the tactile sensations of the lower realm. Therefore, when beings from the upper realms want to come to the lower realm, they must transform into the form of the lower realm in order to be seen by the beings or humans of the lower realm. Regarding the location and size of the earth-dwelling deities (referring to the Cāturmahārājika heavens), it has been discussed earlier. So, what about the location and size of other heavens such as the Yama heaven (one of the six desire heavens)? One view is that the Cāturmahārājika heavens are like the summit of Mount Sumeru (Sumeru). Another view is that, starting from the Cāturmahārājika heavens, the higher the heavens, the more the location and size increase exponentially. Some teachers believe that the palaces and abodes of the first Dhyāna heaven are equivalent to one catu-dvīpa (the four continents surrounding Mount Sumeru), the second Dhyāna heaven is equivalent to a small chiliocosm, the third Dhyāna heaven is equivalent to a medium chiliocosm, and the fourth Dhyāna heaven is equivalent to a great chiliocosm. Some other teachers believe that the measure of the lower three Dhyāna heavens (the first, second, and third Dhyāna heavens) are equivalent to a small chiliocosm, a medium chiliocosm, and a great chiliocosm, respectively, while the measure of the fourth Dhyāna heaven is boundless. So, how are the small, medium, and great chiliocosms defined? The verse says: 'Four great continents, sun and moon, Sumeru, desire heavens, Brahma worlds, each a thousand, are called a small chiliocosm; this small chiliocosm multiplied by a thousand is called a medium chiliocosm; this medium chiliocosm multiplied by a thousand is a great chiliocosm; all share the same formation and destruction.' Commentary: A thousand sets of four great continents (catu-dvīpa) up to the Brahma-loka (the heavens of the Rūpadhātu), are collectively called a small chiliocosm. A thousand small chiliocosms are called a medium chiliocosm. A thousand medium chiliocosms are collectively called a great chiliocosm. Such a great chiliocosm shares the same formation and destruction. The sentient beings within it also share the same formation and destruction. 《Abhidharmakośa-bhāṣya》Volume 16 《Abhidharmakośa-bhāṣya》Volume 17 By Venerable Vasubandhu Translated by the Tripiṭaka Master Xuanzang under Imperial Order, Fourth Chapter on the Discrimination of Dependent Origination, Part Six Just as the measure of the external world differs, is the measure of sentient beings' bodies also like that? Yes, it is. How is it? The verse says: 'The measure of people in Jambudvīpa is three and a half or four cubits; the people of the eastern, western, and northern continents increase in size twofold in order; desire heavens are a krosha, increasing by one-fourth each; form heavens are a yojana, the first four increasing by half each; above this, they increase twofold, except for the cloudless, which decreases by three.' Commentary: The height of people in Jambudvīpa is mostly three and a half cubits. A small portion of them are as tall as

四肘。東勝身人身長八肘。西牛貨人長十六肘。北俱盧人三十二肘。欲界六天最下身量。一俱盧舍四分之一。如是後後一一分增。至第六天身一俱盧舍半。色天身量初梵眾天半逾繕那。梵輔全一。大梵一半。少光二全。此上余天皆增倍倍。唯無雲減三逾繕那。謂無量光天倍增二至四。乃至色究竟增滿萬六千。身量既殊壽命別不。亦有云何。頌曰。

北洲定千年　　西東半半減　此洲壽不定　　后十初叵量　人間五十年　　下天一晝夜　乘斯壽五百　　上五倍倍增　色無晝夜殊　　劫數等身量　無色初二萬　　後後二二增　少光上下天　　大全半為劫

論曰。北俱盧人定壽千歲。西牛貨人壽五百歲。東勝身人壽二百五十歲。南贍部人壽無定限。劫后增減或少或多。少極十年。多極八萬。于劫初位人壽叵量。非百千等所能計故。已說人間壽量長短。要先建立天上晝夜。方可算計天壽。短長。天上云何建立晝夜。人五十歲為六天中最在下天一晝一夜。乘斯晝夜。三十日為月。十二月為歲。彼壽五百年。上五欲天漸俱增倍。謂人百歲為第二天一晝一夜。乘斯晝夜成月及年。彼壽千歲。夜摩等四隨次如人。二四八百千六百歲為一晝夜。乘斯晝夜成月及年如次。彼壽二四八千萬六千歲。已說六天壽量長短。

【現代漢語翻譯】現代漢語譯本四肘（指長度單位）。東勝身洲（Purvavideha）的人身高八肘。西牛貨洲（Aparagodaniya）的人身高十六肘。北俱盧洲（Uttarakuru）的人身高三十二肘。欲界六天中最下層天的身量，是俱盧舍（krosa，長度單位）的四分之一。像這樣，后一層天比前一層天增加四分之一。到第六天，身量是一俱盧舍半。色界天的身量，初禪梵眾天（Brahmakayika）是半逾繕那（yojana，長度單位）。梵輔天（Brahmapurohita）是一逾繕那。大梵天（Mahabrahma）是一逾繕那半。少光天（Parittabha）是二逾繕那。此以上的其餘天，都成倍增長。只有無雲天（Anabhraka）減少三逾繕那。也就是說，無量光天（Apramanabha）成倍增長，從二逾繕那到四逾繕那。乃至色究竟天（Akanistha）增加到一萬六千逾繕那。身量既然不同，壽命是否也有區別呢？也有，是怎麼樣的呢？頌文說：

『北洲定千年，西東半半減，此洲壽不定，后十初叵量，人間五十年，下天一晝夜，乘斯壽五百，上五倍倍增，色無晝夜殊，劫數等身量，無色初二萬，後後二二增，少光上下天，大全半為劫。』

論述：北俱盧洲（Uttarakuru）的人壽命固定為一千年。西牛貨洲（Aparagodaniya）的人壽命五百歲。東勝身洲（Purvavideha）的人壽命二百五十歲。南贍部洲（Jambudvipa）的人壽命沒有定數，劫后增減，有時少有時多。最少的時候是十年，最多的時候是八萬歲。在劫初的時候，人的壽命無法衡量，不是用百千等數量可以計算的。已經說了人間的壽命長短，要先建立天上的晝夜，才可以計算天上的壽命長短。天上如何建立晝夜呢？人間五十年是六天中最下層天的一晝一夜。用這個晝夜，三十日為一月，十二月為一年。他們的壽命是五百年。上面的五個欲界天逐漸成倍增長。也就是說，人間一百年是第二天的一晝一夜。用這個晝夜成為月和年。他們的壽命是一千年。夜摩天（Yama）等四天依次是人間的二百、四百、八百、一千六百年為一晝夜。用這個晝夜成為月和年，依次是二千、四千、八千、一萬六千年。已經說了六天的壽命長短。

【English Translation】 English version Four spans. The people of Purvavideha (東勝身洲) are eight spans tall. The people of Aparagodaniya (西牛貨洲) are sixteen spans tall. The people of Uttarakuru (北俱盧洲) are thirty-two spans tall. The lowest of the six heavens in the desire realm has a body size of one-quarter of a krosa (俱盧舍, a unit of length). Thus, each subsequent heaven increases by one-quarter. By the sixth heaven, the body size is one and a half krosas. The body size of the form realm heavens: the initial Brahmakayika (梵眾天) heaven is half a yojana (逾繕那, a unit of length). The Brahmapurohita (梵輔天) heaven is a full yojana. The Mahabrahma (大梵天) heaven is one and a half yojanas. The Parittabha (少光天) heaven is two yojanas. The remaining heavens above this all increase twofold. Only the Anabhraka (無雲天) heaven decreases by three yojanas. That is, the Apramanabha (無量光天) heaven doubles, increasing from two to four yojanas. And so on, until the Akanistha (色究竟天) heaven increases to a full sixteen thousand yojanas. Since body sizes differ, are lifespans also different? Yes, how so? The verse says:

'The northern continent has a fixed lifespan of a thousand years, the western and eastern continents decrease by half and half, this continent's lifespan is uncertain, the latter ten are immeasurable at the beginning, fifty human years, are one day and night in the lowest heaven, multiplying this lifespan by five hundred, the upper five increase twofold, the form realm has no difference between day and night, kalpas equal body size, the initial two in the formless realm are twenty thousand, each subsequent one increases by two, the heavens above and below Parittabha, a full one and a half kalpas.'

Treatise: The people of Uttarakuru (北俱盧洲) have a fixed lifespan of one thousand years. The people of Aparagodaniya (西牛貨洲) live for five hundred years. The people of Purvavideha (東勝身洲) live for two hundred and fifty years. The people of Jambudvipa (南贍部洲) have an uncertain lifespan, increasing or decreasing after a kalpa, sometimes little, sometimes much. The least is ten years, the most is eighty thousand years. At the beginning of a kalpa, human lifespan is immeasurable, not able to be calculated by hundreds or thousands. Having spoken of the length of human lifespan, it is necessary to first establish the days and nights of the heavens, in order to calculate the length of heavenly lifespans. How are days and nights established in the heavens? Fifty human years are one day and night in the lowest of the six heavens. Using this day and night, thirty days make a month, twelve months make a year. Their lifespan is five hundred years. The upper five desire realm heavens gradually increase twofold. That is, one hundred human years are one day and night in the second heaven. Using this day and night to form months and years. Their lifespan is one thousand years. The Yama (夜摩天) and the other four heavens, in order, have two hundred, four hundred, eight hundred, and sixteen hundred human years as one day and night. Using this day and night to form months and years, in order, their lifespans are two thousand, four thousand, eight thousand, and sixteen thousand years. Having spoken of the length of the six heavens' lifespans.

色天無有晝夜差別。但以劫數知壽短長。彼劫壽短長與身量數等。謂若身量半逾繕那。壽量半劫。若彼身量一逾繕那。壽量一劫。乃至身量長萬六千。壽量亦同萬六千劫。已說色界天壽短長。無色四天從下如次。壽量二四六八萬劫。上所說劫為定依何。為壞為成為中為大。少光已上大全為劫。自下諸天大半為劫。即由此故說大梵王過梵輔天壽一劫半。空成住壞各二十中總八十中為一大劫。取成住壞總六十中。為大梵王一劫半壽。故以大半四十中劫。為下三天所壽劫量。已說善趣壽量短長。惡趣云何。頌曰。

等活等上六　　如次以欲天　壽為一晝夜　　壽量亦同彼　極熱半中劫　　無間中劫全　傍生極一中　　鬼月日五百　頞部陀壽量　　如一婆訶麻　百年除一盡　　後後倍二十

論曰。惡趣亦無如人晝夜。然其壽量比況可知。四大王等六慾天壽。如其次第為等活等六㮈落迦一晝一夜。壽量如次亦同彼天。謂四大王壽量五百。于等活地獄為一晝一夜。乘此晝夜成月及年。以如是年彼壽五百。乃至他化壽萬六千。于炎熱地獄為一晝一夜。乘此晝夜成月及年。彼壽如斯萬六千歲。極熱地獄壽半中劫。無間地獄壽一中劫。傍生壽量多無定限。若壽極長亦一中劫。謂難陀等諸大龍王。故世尊言。大龍有八

【現代漢語翻譯】現代漢語譯本色界諸天沒有晝夜的差別，只是通過劫數來了解壽命的長短。他們的劫壽長短與身量大小相等。例如，如果身量是半逾繕那（yojana，古印度長度單位），壽命就是半劫。如果身量是一逾繕那，壽命就是一劫。乃至身量長達一萬六千逾繕那，壽命也同樣是一萬六千劫。以上說完了色界諸天的壽命長短。無色界的四天，從下往上依次是二萬劫、四萬劫、六萬劫、八萬劫。上面所說的劫，是確定依據哪種劫呢？是壞劫、成劫、中劫還是大劫？少光天以上的諸天，以大劫為劫。自少光天以下的諸天，以大半劫為劫。正因為如此，才說大梵王（Mahabrahma）超過梵輔天（Brahmaparṣadya）的壽命一劫半。一個大劫包括空劫、成劫、住劫、壞劫各二十個中劫，總共八十個中劫。取成劫、住劫、壞劫總共六十個中劫，作為大梵王一劫半的壽命。所以用大半劫，即四十個中劫，作為下三天所受的劫量。以上說完了善趣的壽命長短，那麼惡趣的壽命又是怎樣的呢？頌詞說：

『等活等上六，如次以欲天，壽為一晝夜，壽量亦同彼，極熱半中劫，無間中劫全，傍生極一中，鬼月日五百，頞部陀壽量，如一婆訶麻，百年除一盡，後後倍二十。』

論述：惡趣也沒有像人間一樣的晝夜。但是可以通過比擬來了解他們的壽命長短。四大王天（Cāturmahārājakāyikas）等六慾天（Kāmadhātu）的壽命，依次作為等活（Sañjīva）等地獄的一晝一夜。壽命的長短也依次與這些欲天相同。也就是說，四大王天的壽命五百歲，對於等活地獄來說是一晝一夜。用這樣的晝夜組成月和年，用這樣的年數來計算，等活地獄的壽命是五百歲。乃至他化自在天（Paranirmitavaśavartin）的壽命一萬六千歲，對於炎熱地獄（Tapana）來說是一晝一夜。用這樣的晝夜組成月和年，他們的壽命也是這樣的一萬六千歲。極熱地獄（Pratāpana）的壽命是半個中劫，無間地獄（Avīci）的壽命是一個中劫。傍生的壽命大多沒有固定的期限，如果壽命極長，也只有一個中劫。比如難陀（Nanda）等諸大龍王。所以世尊說，大龍有八種。

【English Translation】 English version The heavens of the Form Realm (Rūpadhātu) do not have the distinction of day and night; they only know the length of their lives through kalpas (aeons). The length of their kalpas is equal to the measure of their bodies. For example, if the body is half a yojana (a unit of distance in ancient India), the lifespan is half a kalpa. If the body is one yojana, the lifespan is one kalpa, and so on, up to a body length of 16,000 yojanas, with a corresponding lifespan of 16,000 kalpas. The length of the lives of the Form Realm heavens has been described. The four heavens of the Formless Realm (Arūpadhātu), in ascending order, have lifespans of 20,000, 40,000, 60,000, and 80,000 kalpas, respectively. What kind of kalpa is used as the basis for the above-mentioned kalpas? Is it a kalpa of destruction, formation, a middle kalpa, or a great kalpa? For the heavens above the Abhasa Heaven (Ābhāsvara), a great kalpa is used. For the heavens below the Abhasa Heaven, a half-great kalpa is used. It is for this reason that it is said that the Great Brahma (Mahabrahma) exceeds the lifespan of the Brahmaparṣadya Heaven by one and a half kalpas. A great kalpa consists of eighty intermediate kalpas, with twenty intermediate kalpas each for the kalpas of emptiness, formation, abiding, and destruction. Taking a total of sixty intermediate kalpas for the kalpas of formation, abiding, and destruction, this is the lifespan of one and a half kalpas for the Great Brahma. Therefore, a half-great kalpa, or forty intermediate kalpas, is used as the measure of the kalpas experienced by the lower three heavens. The length of the lifespans of the good realms has been described. What about the evil realms? The verse says:

'The six, starting with Sañjīva (Sañjīva), in order, use the lifespan of the desire realm heavens as one day and night; their lifespans are also the same as those heavens. The Extremely Hot Hell (Pratāpana) is half a middle kalpa, the Avīci Hell (Avīci) is a full middle kalpa. The lifespan of animals is mostly indefinite, but if it is extremely long, it is also one middle kalpa. The lifespan of ghosts is 500 months and days. The lifespan of the Arbuda Hell (Arbuda) is like one bhāramaha (a unit of measurement), decreasing by one every hundred years, with each subsequent one being twenty times greater.'

Treatise: The evil realms also do not have day and night like humans. However, their lifespans can be understood through comparison. The lifespans of the Four Great Kings (Cāturmahārājakāyikas) and the other six desire realm heavens (Kāmadhātu), in order, are one day and night for the six hells starting with the Sañjīva Hell (Sañjīva). Their lifespans are also the same as those heavens in order. That is to say, the lifespan of the Four Great Kings is 500 years, which is one day and night in the Sañjīva Hell. Using these days and nights to form months and years, and using these years to calculate, the lifespan of the Sañjīva Hell is 500 years. Up to the Paranirmitavaśavartin Heaven (Paranirmitavaśavartin), whose lifespan is 16,000 years, which is one day and night in the Tapana Hell (Tapana). Using these days and nights to form months and years, their lifespan is also 16,000 years. The lifespan of the Pratāpana Hell (Pratāpana) is half a middle kalpa, and the lifespan of the Avīci Hell (Avīci) is one middle kalpa. The lifespans of animals are mostly indefinite, but if they are extremely long, they are also one middle kalpa, such as the great dragon kings like Nanda (Nanda). Therefore, the World-Honored One said that there are eight kinds of great dragons.

。皆住一劫能持大地。鬼以人間一月為一日。乘此成月歲。壽五百年。寒那落迦云何壽量。世尊寄喻顯彼壽言。如此人間佉梨二十。成摩竭陀國一麻婆訶量。有置苣蕂平滿其中。設復有能百年除一。如是苣蕂易有盡期。生頞部陀壽量難盡。此二十倍為第二壽。如是後後二十倍增。是謂八寒地獄壽量。此諸壽量有中夭耶。頌曰。

諸處有中夭　　除北俱盧洲

論曰。諸處壽量皆有中夭。唯北俱盧定壽千歲。此約處說非別有情。有別有情不中夭故。如順正理舉彼有情。如是已就逾繕那等。辯器世間身量差別。就年等辯壽量有殊。二量不同未說應說。建立此等無不依名。前二及名未詳極少。今應先辯三極少量。頌曰。

極微字剎那　　色名時極少

論曰。以勝覺慧分析諸色至一極微。故一極微為色極少。不可析故。如是分析諸名及時。至一字剎那。為名時極少。一字名者如說掉名。一剎那量如順正理。如是已辯三極少量。前二量殊今次應辯。逾繕那等其量云何。頌曰。

極微微金水　　兔羊牛隙塵　蟣虱麥指節　　後後增七倍　二十四指肘　　四肘為弓量　五百俱盧舍　　此八逾繕那

論曰。極微為初。指節為后。應知後後皆七倍增。謂七極微為一微量。積微至七為一金塵。積七金塵

【現代漢語翻譯】現代漢語譯本：他們都住一個劫的時間，能夠承受大地。鬼道眾生以人間一個月為一日，以此計算月和年，壽命為五百年。寒那落迦（寒地獄）的壽命有多長呢？世尊用比喻來顯示那裡的壽命。如果人間有二十佉梨（容量單位），相當於摩揭陀國的一個麻婆訶量（容量單位）。假設把苣蕂（植物名）裝滿其中，即使有人能每百年從中取出一顆，這些苣蕂也終有取完的時候，但生於頞部陀（寒地獄之一）的眾生的壽命卻難以窮盡。這個壽命的二十倍是第二個寒地獄的壽命。這樣，後面的寒地獄的壽命依次以二十倍遞增。這就是八寒地獄的壽命。這些壽命中有中途夭折的嗎？頌文說：『各個地方都有中途夭折的情況，除了北俱盧洲。』論述：各個地方的壽命都有中途夭折的情況，只有北俱盧洲的眾生壽命固定為一千年。這裡說的是地方，而不是指特定的有情眾生。因為有特定的有情眾生不會中途夭折。如《順正理論》中舉出的那些有情眾生。像這樣，已經就由旬等單位，辨析了器世間身量的差別；就年等單位，辨析了壽命的長短不同。這兩種量度不同，還沒有說明，應該說明。建立這些量度沒有不依據名稱的。前面兩種量度和名稱，還沒有詳細說明，現在應該先辨析三種極小的量。頌文說：『極微、字剎那，是色、名、時的極小量。』論述：用殊勝的覺慧分析各種色法，直到最小的極微。所以，一個極微是色的最小單位，因為不可再分割。像這樣，分析各種名法和時間，直到一個字剎那，是名法和時間的最小單位。一個字名，比如說到『掉』這個名稱。一個剎那的時間量，如《順正理論》所說。像這樣，已經辨析了三種極小的量。前面兩種量度不同，現在接著應該辨析。由旬等單位的量度是多少呢？頌文說：『極微、微金、水，兔、羊、牛、隙塵，蟣、虱、麥、指節，後後增加七倍。二十四指為肘，四肘為弓的量度，五百俱盧舍（長度單位），這八個是逾繕那（長度單位）。』論述：以極微為開始，以指節為結束。應該知道，後面的量度都是前面的七倍遞增。也就是說，七個極微為一個微量，積累微量到七個為一個金塵，積累七個金塵

【English Translation】 English version: They all dwell for one kalpa (an aeon), able to sustain the earth. Ghosts reckon one month in the human realm as one day. Using this to calculate months and years, their lifespan is five hundred years. What is the lifespan in the Cold Naraka (cold hells)? The World-Honored One uses a metaphor to reveal their lifespan. If twenty khari (a unit of capacity) in the human realm are equivalent to one mahavaha (a unit of capacity) in the country of Magadha, and suppose it is filled with jujube seeds, even if someone could remove one seed every hundred years, there would be a time when these jujube seeds would be exhausted, but the lifespan of beings born in Arbuda (one of the cold hells) is difficult to exhaust. Twenty times this lifespan is the lifespan of the second cold hell. Thus, the lifespans of the subsequent cold hells increase twentyfold successively. This is the lifespan of the eight cold hells. Are there any who die prematurely in these lifespans? The verse says: 'In all places there are premature deaths, except for Uttarakuru (Northern Kurus).' Treatise: In all places, lifespans have premature deaths, only the beings in Uttarakuru have a fixed lifespan of one thousand years. This refers to the place, not specific sentient beings. Because there are specific sentient beings who do not die prematurely, as those sentient beings mentioned in the Nyayanusarasastra (Following the Course of Reason Treatise). Thus, having already distinguished the differences in the body sizes of the container world based on units such as yojana (a unit of distance), and distinguished the differences in lifespan based on units such as years, these two measurements are different and have not yet been explained, so they should be explained. The establishment of these measurements is not without relying on names. The previous two measurements and names have not been explained in detail, so now we should first distinguish the three extremely small quantities. The verse says: 'The paramanu (ultimate particle), the moment of a syllable, are the smallest quantities of rupa (form), nama (name), and time.' Treatise: Using superior wisdom to analyze various forms until the smallest paramanu. Therefore, one paramanu is the smallest unit of form, because it cannot be further divided. Likewise, analyzing various names and time until one syllable-moment is the smallest unit of name and time. One syllable-name, such as saying the name 'uddhacca' (restlessness). The amount of time in one moment, as stated in the Nyayanusarasastra. Thus, having already distinguished the three extremely small quantities, the previous two measurements are different, so now we should continue to distinguish. What are the measurements of units such as yojana? The verse says: 'Paramanu, anu-gold, water, rabbit, sheep, ox, window dust, nit, louse, barley, finger joint, each successively increases sevenfold. Twenty-four fingers are an elbow, four elbows are the measure of a bow, five hundred krosa (a unit of distance), these eight are a yojana.' Treatise: Starting with paramanu and ending with finger joint. It should be known that the subsequent measurements increase sevenfold successively. That is, seven paramanu are one anu (minute particle), accumulating anu to seven is one gold dust, accumulating seven gold dust

為水塵量。水塵積至七為一兔毛塵。積七兔毛塵為羊毛塵量。積羊毛塵七為一牛毛塵。積七牛毛塵為隙游塵量。隙塵七為蟣。七蟣為一虱。七虱為穬麥。七麥為指節。三節為指。世所極成。是故於頌中不別分別。二十四指橫布為肘。豎積四肘為弓。謂尋豎積五百弓為一俱盧舍。毗奈耶說。此是從村至阿練若中間道量。八俱盧舍為逾繕那。已說極微漸次積整合微。乃至一逾繕那。然許極微略有二種一實二假。其相云何。實謂極成色等自相。于和集位。現量所得。假由分析比量所知。謂聚色中以慧漸析。至最極位。然後于中辯色聲等極微差別。此析所至名假極微。令慧尋思極生喜故。此微即極。故名極微。極謂色中析至究竟。微謂唯是慧眼所行。故極微言顯微極義。以何為證知有極微。以阿笈摩及理為證。阿笈摩者。謂契經說。諸所有色或細或粗。細者謂極微。更不可析故。余有對色說名為粗。又伽他言。

黑白等諸色　　皆有細有粗　細者謂最微　　粗者謂對色

由此誠證定有極微。又毗奈耶作如是說。七極微集名一微等。如是名教。其理者何。謂如積集有情身色。至色究竟有量最粗。準此亦應分析諸色。有究竟處名一極微。云何知爾。以何析法分析至窮。猶有餘故。謂世現見。以余聚色析余聚色。有細聚

【現代漢語翻譯】現代漢語譯本：水的微塵叫做水塵量。水塵累積到七個成為一個兔毛塵。累積七個兔毛塵為羊毛塵量。累積羊毛塵七個成為一個牛毛塵。累積七個牛毛塵為隙游塵量。隙塵七個為蟣（寄生蟲的卵）。七個蟣為一個虱子。七個虱子為穬麥（粗麥）。七個麥粒為一個指節。三個指節為一指。這是世俗所公認的。因此在頌文中不再分別說明。二十四指橫向排列為一肘。垂直累積四個肘為一弓。所謂尋，是垂直累積五百弓為一俱盧舍（長度單位）。《毗奈耶》中說，這是從村莊到阿練若（寂靜處）的中間道路的長度。八個俱盧舍為一逾繕那（長度單位）。以上已經說明了極微逐漸累積成為微小，乃至一個逾繕那的過程。然而，所認可的極微略有二種：一是真實的，二是假設的。它們的相狀是怎樣的呢？真實的是指極成色等各自的自相，在和合聚集的狀態下，通過現量（直接感知）所獲得的。假設的是通過分析，用比量（推理）所知的。也就是在聚集的色法中，用智慧逐漸分析，直到最極微小的位置，然後從中辨別色、聲等極微的差別。這種分析所到達的最終位置，叫做假設的極微。爲了讓智慧尋思達到極致而產生喜悅的緣故，這個微小就是極致，所以叫做極微。極，是指在色法中分析到最終的究竟之處。微，是指僅僅是慧眼才能觀察到的。所以極微這個詞語，顯示了微小到極致的含義。用什麼來證明有極微的存在呢？用阿笈摩（聖教）和道理來證明。阿笈摩是指，契經中說，所有色法，或者細小或者粗大。細小的，就是指極微，不能再分割了。其餘有對礙的色法，就叫做粗大。又有伽陀（偈頌）說：黑白等諸色，皆有細有粗，細者謂最微，粗者謂對色。由此真實的證據，確定有極微的存在。而且《毗奈耶》中這樣說，七個極微聚集在一起叫做一個微等。像這樣的名教（佛的教導）。那麼道理是什麼呢？就像累積有情的身色，直到色究竟天（色界天的最高處），有最大的粗細。按照這個道理，也應該分析各種色法，有一個最終的究竟之處，叫做一個極微。怎麼知道是這樣的呢？用什麼分析方法分析到窮盡，仍然有剩餘的緣故。也就是世間現在所見到的，用剩餘的聚集色法分析剩餘的聚集色法，有細小的聚集。

【English Translation】 English version: The smallest amount of water dust is called 'water dust measure' (water dust measure). Seven water dusts accumulated become one 'rabbit hair dust' (smallest unit of dust). Seven rabbit hair dusts accumulated become a 'sheep wool dust measure' (small unit of dust). Seven sheep wool dusts accumulated become one 'cow hair dust' (small unit of dust). Seven cow hair dusts accumulated become a 'crevice floating dust measure' (small unit of dust). Seven crevice dusts become a 'nit' (egg of a louse). Seven nits become one 'louse' (parasitic insect). Seven lice become a 'hulled wheat' (coarse wheat). Seven wheat grains become a 'finger joint'. Three joints make a finger. This is what the world universally acknowledges. Therefore, in the verses, there is no separate explanation. Twenty-four fingers laid horizontally make an 'elbow' (unit of length). Four elbows stacked vertically make a 'bow' (unit of length). What is called 'span' (unit of length) is five hundred bows stacked vertically, which is one 'krosa' (unit of length). The Vinaya says that this is the distance from a village to an aranya (secluded place). Eight krosas make one 'yojana' (unit of length). It has been explained how extremely small particles gradually accumulate to form minute particles, up to one yojana. However, it is accepted that there are roughly two types of extremely small particles: one real and one conceptual. What are their characteristics? The real refers to the self-nature of the ultimately real form, etc., which is obtained through direct perception (present moment awareness) in the state of aggregation. The conceptual is known through analysis and inference (reasoning). That is, in the aggregated form, gradually analyze with wisdom until the most extremely small position, and then distinguish the differences between form, sound, and other extremely small particles. The final position reached by this analysis is called the conceptual extremely small particle. Because it allows wisdom to contemplate to the extreme and generate joy, this small particle is the ultimate, so it is called an extremely small particle. 'Extreme' refers to analyzing form to the ultimate and complete point. 'Small' refers to what can only be observed by the eye of wisdom. Therefore, the term 'extremely small particle' reveals the meaning of being extremely small. What is the proof to know that extremely small particles exist? The proof is based on the Agamas (scriptures) and reason. The Agamas refer to what the sutras say: all forms, whether fine or coarse. The fine refers to the extremely small particle, which cannot be further divided. The remaining forms that have obstruction are called coarse. Also, the gatha (verse) says: All colors, such as black and white, have fine and coarse aspects. The fine is called the most minute, the coarse is called the obstructive form. From this true evidence, it is confirmed that extremely small particles exist. Moreover, the Vinaya says that seven extremely small particles gathered together are called one minute particle, etc. Like this is the teaching of the Buddha. So what is the reason? Just like accumulating the body and form of sentient beings, up to the Akanistha Heaven (highest heaven in the realm of form), there is the greatest coarseness. According to this principle, all forms should also be analyzed, and there should be a final and complete point, called one extremely small particle. How do we know this? What method of analysis is used to analyze to the point of exhaustion, and there is still a remainder? That is, what is seen in the world now is that the remaining aggregated form is used to analyze the remaining aggregated form, and there is a fine aggregate.

生析析至窮。猶有餘分。可為眼見更不可析。如是聚色不能析處。亦如粗聚有可析理。謂彼可以覺慧分析。如以聚色析聚至窮。慧析至窮應有餘在。可為慧見更不可析。此余在者即是極微。是故極微其體定有。此若無者聚色應無。聚色必由此所成故。如是已說逾繕那等。應辯年等。其量云何。頌曰。

百二十剎那　　為怛剎那量　臘縛此六十　　此三十須臾　此三十晝夜　　三十晝夜月　十二月為年　　于中半減夜

論曰。剎那百二十為一怛剎那。六十怛剎那為一臘縛。三十臘縛為一牟呼栗多。三十牟呼栗多為一晝夜。此晝夜有時增有時減有時等。三十晝夜為一月。總十二月為一年。於一年中分為三際。謂寒熱雨。各有四月。十二月中六月減夜。以一年內夜總減六。如是已辯剎那至年。劫量不同。今次當辯。頌曰。

應知有四劫　　謂壞成中大　壞從獄不生　　至外器都盡　成劫從風起　　至地獄初生　中劫從無量　　減至壽唯十　次增減十八　　后增至八萬　如是成已住　　名中二十劫　成壞壞已空　　時皆等住劫　八十中大劫　　大劫三無數

論曰。言壞劫者。謂從地獄有情不復生至外器都盡。壞有二種。一趣壞。二界壞。復有二種。一有情壞。二外器壞。然壞與成總

【現代漢語翻譯】現代漢語譯本：

將物質分析到最細微的程度，仍然會有剩餘的部分。這部分可以用眼睛看到，但無法再進行分割。像這樣聚集的物質無法分割的地方，也像粗略聚集的物質一樣，具有可以分析的道理。也就是說，可以用覺悟的智慧來分析它，就像將聚集的物質分析到最細微的程度一樣。用智慧分析到最細微的程度，應該還有剩餘的部分存在，這部分可以用智慧看到，但無法再進行分割。這剩餘的部分就是極微（paramāṇu）。因此，極微的本體必定存在。如果極微不存在，聚集的物質也就不應該存在，因為聚集的物質必定是由極微組成的。像這樣已經說了逾繕那（yojana）等長度單位，接下來應該討論年等時間單位，它們的量是多少。頌文說：

一百二十剎那（kṣaṇa）為一怛剎那（tatkṣaṇa）六十怛剎那為一臘縛（lava）三十臘縛為一須臾（muhūrta）三十須臾為一晝夜（ahorātra）三十晝夜為一月（māsa）十二月為一年（varṣa），其中一半減少夜晚

論述：一百二十剎那為一怛剎那，六十怛剎那為一臘縛，三十臘縛為一牟呼栗多（muhūrta），三十牟呼栗多為一晝夜。這晝夜有時增長，有時減少，有時相等。三十晝夜為一月，總共十二月為一年。在一年中分為三個季節，即寒季、熱季和雨季，每個季節各有四個月。十二個月中有六個月減少夜晚，因為一年內夜晚總共減少六個牟呼栗多。像這樣已經討論了剎那到年的時間單位，劫（kalpa）的量各不相同，現在接下來應當討論。頌文說：

應當知道有四劫，即壞劫（saṃvartanī-kalpa）、成劫（saṃvartasthāyī-kalpa）、中劫（antarā-kalpa）和大劫（mahā-kalpa）壞劫從地獄不再產生眾生開始，直到外在器世界完全毀滅成劫從風輪開始產生，直到地獄最初產生眾生中劫從無量歲開始減少，直到壽命只有十歲然後逐漸增加，經過十八次增減，最後增加到八萬歲像這樣形成並安住，稱為中劫，共有二十劫成劫、壞劫和壞劫后的空無時期，時間都相等，稱為住劫（sthāyī-kalpa）八十個中劫為一個大劫大劫有三個無數（asaṃkhyeya）

論述：所說的壞劫，是指從地獄的有情不再產生，直到外在器世界完全毀滅。壞劫有兩種，一是趣壞，二是界壞。又有兩種，一是有情壞，二是外器壞。然而，壞劫和成劫總

【English Translation】 English version:

Analyzing matter to its ultimate limit, there still remains a portion. This portion can be seen by the eye but cannot be further divided. Such an aggregation of matter, where division is impossible, is like a coarsely aggregated matter, having the principle of being analyzable. That is, it can be analyzed by the wisdom of discernment, just as an aggregation of matter is analyzed to its ultimate limit. Analyzing with wisdom to the ultimate limit, there should still be a remaining portion, which can be seen by wisdom but cannot be further divided. This remaining portion is the 'ultimate particle' (paramāṇu). Therefore, the substance of the ultimate particle definitely exists. If this ultimate particle did not exist, the aggregation of matter should not exist either, because the aggregation of matter must be composed of ultimate particles. Having thus spoken of 'yojana' and other units of length, next, the units of time, such as 'year', should be discussed. What are their measures? The verse says:

'One hundred and twenty 'kṣaṇa' (剎那, instant) is a 'tatkṣaṇa' (怛剎那, a very short time) Sixty 'tatkṣaṇa' is a 'lava' (臘縛, a short time) Thirty 'lava' is a 'muhūrta' (須臾, a moment) Thirty 'muhūrta' is a 'day and night' (晝夜, ahorātra) Thirty 'days and nights' is a 'month' (月, māsa) Twelve 'months' is a 'year' (年, varṣa), in which half reduces the night'

Commentary: One hundred and twenty 'kṣaṇa' is one 'tatkṣaṇa', sixty 'tatkṣaṇa' is one 'lava', thirty 'lava' is one 'muhūrta', thirty 'muhūrta' is one 'day and night'. This 'day and night' sometimes increases, sometimes decreases, and sometimes is equal. Thirty 'days and nights' is one 'month', and twelve 'months' in total is one 'year'. In one 'year', there are three seasons, namely, the cold season, the hot season, and the rainy season, each having four months. Among the twelve months, six months reduce the night, because the night is reduced by six 'muhūrta' in total within a year. Having thus discussed the units of time from 'kṣaṇa' to 'year', the measures of 'kalpa' (劫, eon) are different, and now we should discuss them next. The verse says:

'It should be known that there are four 'kalpa', namely, 'destruction kalpa' (壞劫, saṃvartanī-kalpa), 'formation kalpa' (成劫, saṃvartasthāyī-kalpa), 'intermediate kalpa' (中劫, antarā-kalpa), and 'great kalpa' (大劫, mahā-kalpa)' 'The 'destruction kalpa' starts from when beings are no longer born in hell, until the external world is completely destroyed' 'The 'formation kalpa' starts from the arising of the wind-wheel, until the first beings are born in hell' 'The 'intermediate kalpa' starts from immeasurable years decreasing until the lifespan is only ten years' 'Then gradually increasing, after eighteen increases and decreases, finally increasing to eighty thousand years' 'Forming and abiding like this is called the 'intermediate kalpa', totaling twenty 'kalpa' 'The 'formation kalpa', 'destruction kalpa', and the empty period after the 'destruction kalpa' are all equal in time, called the 'abiding kalpa' (住劫, sthāyī-kalpa)' 'Eighty 'intermediate kalpa' is one 'great kalpa' 'The 'great kalpa' has three 'asaṃkhyeya' (無數, countless)'

Commentary: The so-called 'destruction kalpa' refers to the period from when sentient beings are no longer born in hell until the external world is completely destroyed. There are two types of 'destruction kalpa': one is the destruction of realms, and the other is the destruction of beings. There are also two types: one is the destruction of sentient beings, and the other is the destruction of the external world. However, the 'destruction kalpa' and the 'formation kalpa' in general

分四品一者正壞。二壞已空。三者正成。四成已住。言正壞者。謂此世間過於二十中劫住已。從此復有等住二十壞劫便至。壞劫將起住此洲人壽量八萬。若時地獄有情命終。無復新生為壞劫始。乃至地獄無一有情。爾時名為地獄已壞。諸有地獄定受業者。業力引置他方獄中。由此準知傍生鬼趣。時人身內無有諸蟲。與佛身同傍生壞故。有說二趣於人益者。壞與人俱。餘者先壞。如是二說前說為善。若時人趣此洲一人。無師法然得初靜慮。從靜慮起唱如是言。離生喜樂甚樂甚靜。餘人聞已皆入靜慮。命終並得生梵世中。乃至此洲有情都盡。是名已壞贍部洲人。廣西二洲例此應說。北洲命盡生欲界天。由彼鈍根無離欲故。生欲天已靜慮現前。轉得勝依方能離欲。乃至人趣無一有情。爾時名為人趣已壞。若時天趣欲界六天。隨一法然得初靜慮。乃至並得生梵世中。爾時名為欲天已壞。如是欲界無一有情。名欲界中有情已壞。若時梵世隨一有情。無師法然得二靜慮。從彼定起唱如是言。定生喜樂甚樂甚靜。余天聞已皆入彼靜慮。命終並得生極光凈天。乃至梵世中有情都盡。如是名已壞有情世間。唯器世間空曠而住。余方世界一切有情。感此三千世界業盡。此邊漸有七日輪現。諸海乾竭眾山洞燃。洲渚三輪並從焚燎。風吹猛焰燒

【現代漢語翻譯】現代漢語譯本分四品：一者正壞，二壞已空，三者正成，四成已住。言正壞者，謂此世間過於二十中劫住已，從此復有等住二十壞劫便至。壞劫將起，住此贍部洲（Jambudvipa，四大部洲之一）人壽量八萬歲。若時地獄有情命終，無復新生，為壞劫始，乃至地獄無一有情。爾時名為地獄已壞。諸有地獄定受業者，業力引置他方獄中。由此準知傍生（畜生）鬼趣。時人身內無有諸蟲，與佛身同，傍生壞故。有說二趣於人益者，壞與人俱。餘者先壞。如是二說，前說為善。若時人趣此洲一人，無師法然得初靜慮（禪定），從靜慮起唱如是言：『離生喜樂甚樂甚靜。』餘人聞已皆入靜慮，命終並得生梵世（色界天）中。乃至此洲有情都盡。是名已壞贍部洲人。廣西二洲例此應說。北洲命盡生欲界天。由彼鈍根無離欲故。生欲天已靜慮現前，轉得勝依方能離欲。乃至人趣無一有情。爾時名為人趣已壞。若時天趣欲界六天，隨一法然得初靜慮，乃至並得生梵世中。爾時名為欲天已壞。如是欲界無一有情。名欲界中有情已壞。若時梵世隨一有情，無師法然得二靜慮，從彼定起唱如是言：『定生喜樂甚樂甚靜。』余天聞已皆入彼靜慮，命終並得生極光凈天（色界天）。乃至梵世中有情都盡。如是名已壞有情世間。唯器世間空曠而住。余方世界一切有情，感此三千世界業盡。此邊漸有七日輪現。諸海乾竭，眾山洞燃，洲渚三輪並從焚燎。風吹猛焰燒...

【English Translation】 English version Divided into four sections: first, the stage of destruction; second, the emptiness after destruction; third, the stage of formation; and fourth, the stage of abiding after formation. The stage of destruction refers to the world, after abiding for more than twenty intermediate kalpas (aeons), entering an equal period of twenty destructive kalpas. As the destructive kalpa begins, the lifespan of beings in Jambudvipa (one of the four continents) is eighty thousand years. If beings in hells die and are not reborn there, it marks the beginning of the destructive kalpa, until there are no beings left in hells. At that time, it is called the destruction of hells. Those who are destined to experience karma in hells are drawn by their karmic force to other hells. By analogy, this applies to animals and the realm of hungry ghosts. At that time, there are no worms in human bodies, similar to the Buddha's body, because animals are destroyed. Some say that the two realms that benefit humans are destroyed together with humans, while others are destroyed earlier. Of these two views, the former is better. If at that time, one person in this continent naturally attains the first dhyana (meditative state) without a teacher, and arising from that dhyana, proclaims: 'The joy and happiness born of detachment are extremely joyful and peaceful.' Upon hearing this, others also enter dhyana, and upon death, are reborn in the Brahma world (form realm heavens). This continues until all beings in this continent are exhausted. This is called the destruction of beings in Jambudvipa. The same should be said for the two continents of Guangxi. The beings in the northern continent, upon death, are reborn in the desire realm heavens because they are dull-witted and have not detached from desires. After being born in the desire realm heavens, dhyana manifests, and they can then detach from desires by relying on a superior basis. This continues until there are no beings left in the human realm. At that time, it is called the destruction of the human realm. If at that time, one being in any of the six heavens of the desire realm naturally attains the first dhyana, and eventually all are reborn in the Brahma world. At that time, it is called the destruction of the desire realm heavens. Thus, when there are no beings left in the desire realm, it is called the destruction of beings in the desire realm. If at that time, one being in the Brahma world naturally attains the second dhyana without a teacher, and arising from that samadhi, proclaims: 'The joy and happiness born of samadhi are extremely joyful and peaceful.' Upon hearing this, others also enter that dhyana, and upon death, are reborn in the Abhasvara (light) heavens (form realm heavens). This continues until all beings in the Brahma world are exhausted. Thus, it is called the destruction of the sentient world. Only the physical world remains empty and vast. All beings in other worlds experience the exhaustion of karma in this three thousand world system. Gradually, seven suns appear in this region. The seas dry up, the mountains ignite, and the continents and three wheels are burned. The wind blows fiercely, burning...

上天宮。乃至梵宮無遺灰燼。自地火焰燒自地宮。非他地災能壞他地。由相引起故作是言。下火風飄焚燒上地。謂欲界火猛焰上升。為緣引生色界火焰。余災亦爾。如應當知。如是始從地獄漸減乃至器盡。總名壞劫。所言成劫。謂從風起。乃至地獄始有情生。謂此世間災所壞已。二十中劫唯有虛空。過此長時次應復有。等住二十成劫便至。一切有情業增上力。空中漸有微細風生。是器世間將成前相。風漸增盛成立如前。所說風輪水金輪等。然初成立大梵天宮。乃至夜摩宮後起風輪等。是謂成立外器世間。器有壞成由有情力。若有情類久集上天。此器世間必應漸起。令福減者散下居故。謂極光凈久集有情。天眾既多居處迫迮。諸福減者應散下居。此器世間理應先起。故劫壞位有情上集。于劫成時有情下散。由罪福減及福罪增集散旋環。理應如是。既已成立此器世間。初一有情極光凈歿生大梵處空宮殿中。后諸有情亦從彼歿有生梵輔。有生梵眾。有生他化自在天宮。漸漸下生乃至人趣。俱盧牛貨勝身贍部。後生餓鬼傍生地獄。法爾後壞必最初成。若初一有情生無間獄。二十中成劫應知已滿。此後復有二十中劫。名成已住次第而起。謂從風起造器世間。乃至後後有情漸住。初一有情極光凈歿生大梵宮者。即為大梵王。諸大梵

【現代漢語翻譯】現代漢語譯本：上至阿迦尼吒天宮（Akaniṣṭha，色界頂層天），乃至梵天宮都無留下灰燼。自地獄的火焰焚燒自地獄的宮殿，並非他地的災難能夠摧毀他地。因為現象相互引起，所以這樣說：下方的火災被風吹動，焚燒上方的土地。這是說欲界的火焰猛烈上升，作為因緣引發火焰。其餘的水、風等災難也應當如此理解。像這樣開始從地獄逐漸減少，乃至器世界毀滅，總稱為壞劫。所說的成劫，是從風開始產生，乃至地獄開始有眾生出生。這是說這個世界被災難摧毀后，二十個中劫只有虛空存在。經過這樣漫長的時間后，接著應該再次出現，等同於安住二十個成劫便會到來。一切眾生的業力增強，空中逐漸產生微細的風，這是器世界將要形成的先兆。風逐漸增強，成立如前面所說的風輪、水輪、金輪等。然而最初成立的是大梵天宮，乃至夜摩天宮，之後才產生風輪等。這叫做成立外在的器世界。器世界的壞滅和成立，都是由眾生的業力所致。如果眾生長期聚集在上層天界，這個器世界必定會逐漸產生。讓福報減少的眾生分散到下層居住的緣故。這是說極光凈天（Ābhāsvara，色界第二天）長期聚集眾生，天眾既然眾多，居住的地方就顯得擁擠，那些福報減少的眾生就應該分散到下層居住。這個器世界理應先產生。所以劫壞的時候，眾生向上聚集；在劫成的時候，眾生向下分散。由於罪業和福報的減少，以及福報和罪業的增加，聚集和分散循環往復，道理應當是這樣。既然已經成立了這個器世界，最初一個眾生從極光凈天死亡，出生在大梵天（Mahābrahmā，色界初禪天主）空曠的宮殿中。後來的眾生也從那裡死亡，有的出生在梵輔天（Brahmapāriṣadya，大梵天的輔臣），有的出生在梵眾天（Brahmapurohita，大梵天的臣民），有的出生在他化自在天（Paranirmita-vaśavartin，欲界頂層天）。漸漸向下出生，乃至人間，即俱盧洲（Kuru）、牛貨洲（Godānīya）、勝身洲（Videha）、贍部洲（Jambudvīpa）。最後出生在餓鬼道、傍生道、地獄道。按照法則，最後壞滅的地方必定是最先形成的。如果最初一個眾生出生在無間地獄（Avīci，八大地獄最底層），那麼二十個中成劫應該就知道已經滿了。此後又有二十個中劫，叫做成已住，依次產生。這是說從風開始創造器世界，乃至後來的眾生逐漸居住。最初一個眾生從極光凈天死亡，出生在大梵天宮的，就成為大梵天王。各位大梵天

【English Translation】 English version: The upper Akaniṣṭha heaven (Akaniṣṭha, the highest heaven in the Form Realm), and even the Brahma heavens, are reduced to ashes. The fire from one hell burns the palaces of that hell; disasters from other realms cannot destroy other realms. Because phenomena arise from mutual causes, it is said that the fire below, carried by the wind, burns the lands above. This means that the fierce flames of the Desire Realm rise upwards, serving as a condition for the arising of fire. The same should be understood for other disasters like water and wind. Thus, starting from the hells and gradually diminishing until the destruction of the container world, this is collectively called the Destruction Kalpa. The Formation Kalpa is said to begin with the arising of wind and extends until the first sentient beings are born in the hells. This means that after this world is destroyed by disasters, there are twenty intermediate kalpas of emptiness. After this long period, it should reappear, equivalent to the duration of twenty Formation and Abiding Kalpas. Due to the increasing power of the karma of all sentient beings, subtle winds gradually arise in the sky, which is a precursor to the formation of the container world. The wind gradually intensifies, establishing the wind wheel, water wheel, and gold wheel as described earlier. However, the first to be established is the Great Brahma heaven (Mahābrahmā), followed by the Yama heaven, and then the wind wheel and so on. This is called the establishment of the external container world. The destruction and formation of the container world are caused by the power of sentient beings' karma. If sentient beings gather in the upper heavens for a long time, this container world will inevitably gradually arise. This is because beings with diminishing merit scatter to live in the lower realms. This means that when beings gather in the Ābhāsvara heaven (Ābhāsvara, the second heaven in the Form Realm) for a long time, and the number of beings becomes large, the living space becomes crowded, those beings with diminishing merit should scatter to live in the lower realms. This container world should logically arise first. Therefore, during the Destruction Kalpa, beings gather upwards; during the Formation Kalpa, beings scatter downwards. Due to the decrease of demerit and merit, and the increase of merit and demerit, gathering and scattering occur cyclically, and the principle should be understood in this way. Now that this container world has been established, the first being to die from the Ābhāsvara heaven is born in the empty palace of the Great Brahma heaven (Mahābrahmā, the lord of the first dhyana heaven in the Form Realm). Later beings also die from there, some being born in the Brahmapāriṣadya heaven (Brahmapāriṣadya, the ministers of the Great Brahma), some being born in the Brahmapurohita heaven (Brahmapurohita, the subjects of the Great Brahma), and some being born in the Paranirmita-vaśavartin heaven (Paranirmita-vaśavartin, the highest heaven in the Desire Realm). They gradually descend, even to the human realm, namely Kuru, Godānīya, Videha, and Jambudvīpa. Finally, they are born in the realms of hungry ghosts, animals, and hells. According to the Dharma, the place that is destroyed last must be the first to be formed. If the first being is born in the Avīci hell (Avīci, the lowest of the eight great hells), then the twenty intermediate Formation Kalpas should be known to be complete. After this, there are another twenty intermediate kalpas, called Formation and Abiding, arising in sequence. This means that the container world is created starting from wind, and later beings gradually inhabit it. The first being to die from the Ābhāsvara heaven and be born in the Great Brahma palace becomes the Great Brahma King. The Great Brahmas

王必異生攝。以無聖者還生下故。上二界無入見道故。即由此故無。一有情無間二生為大梵義。既說大梵最後命終。極光凈天壽八大劫。二十中劫世界還成。如何梵王生極光凈受少壽量還從彼歿。雖彼非無有中夭義。而廣大福方生彼天。八大劫壽中。始經少分。二十中劫頃寧即命終。以此觀知余來生此。此洲人壽經無量時。至住劫初壽方漸減。從無量減至極十年。即名為初一住中劫。此後十八皆有增減。謂從十年增至八萬。復從八萬減至十年。爾乃名為第二中劫。次後十七例皆如是。於十八后。從十歲增至極八萬歲。名第二十劫。一切劫增無過八萬。一切劫減唯極十年。十八劫中一增一減。時量方等初減后增。故二十劫時量皆等。此總名為成已住劫。所餘成劫及壞已空。雖無減增二十差別。然由時量與住劫同。準住各成二十中劫。成中初劫起器世間。后十九中有情漸住。壞中后劫滅器世間前十九中有情漸舍。如是所說成住壞空。各二十中積成八十。總此八十成大劫量。諸劫唯用五蘊為體。除此時體。不可得故。經說三劫阿僧企耶精進修行得成佛者。於前所說四種劫中。積大劫成三劫無數。謂從初種大菩提種。經三大劫阿僧企耶。方乃得成大菩提果。既稱無數。何復言三。有釋此言。諸善算者依算計論。算至數窮初不能

【現代漢語翻譯】現代漢語譯本王必異生攝。因為沒有聖者還會轉生到較低的界。上面的兩個界沒有進入見道的機會，因此沒有這種情況。一個有情眾生不可能在無間地獄之後直接轉生到大梵天，因為大梵天是最後命終的地方。極光凈天的壽命有八大劫。二十個中劫世界還會形成。為什麼梵王會轉生到極光凈天，只享受少量的壽命就去世了呢？雖然那裡並非沒有中途夭折的情況，但通常是積累了廣大福報才能轉生到那個天界。在八大劫的壽命中，才經過少部分，二十個中劫的時間怎麼會立刻命終呢？由此可以推斷，他是從其他地方轉生到這裡的。這個洲的人壽經歷了無量的時間，直到住劫初期，壽命才逐漸減少。從無量減少到極短的十年，這被稱為第一個住中劫。此後的十八個中劫都有增減。也就是從十年增加到八萬年，又從八萬年減少到十年。這被稱為第二個中劫。接下來的十七個中劫都以此類推。在第十八個中劫之後，從十歲增加到極長的八萬歲，這被稱為第二十劫。一切劫的增加都不會超過八萬年，一切劫的減少都只會到極短的十年。十八個劫中，一個增加一個減少，時間長度相等，先減少后增加。因此，二十個劫的時間長度都是相等的。這總共被稱為成已住劫。剩下的成劫和壞已空劫，雖然沒有減增的二十個差別，但由於時間長度與住劫相同，按照住劫各自形成二十個中劫。成劫中的第一個劫開始形成器世間，后十九個劫中有情眾生逐漸居住。壞劫中的最後一個劫毀滅器世間，前十九個劫中有情眾生逐漸捨棄。像這樣所說的成、住、壞、空，各自二十個中劫積累成八十個中劫。總共這八十個中劫構成一個大劫的量。所有的劫都只用五蘊（panca-skandha）作為本體。除了這個時間段的本體，不可能得到其他的。經書上說，三個阿僧祇耶（asamkhya，無數）劫精進修行才能成佛，在前面所說的四種劫中，積累大劫成為三個劫無數。也就是從最初種下大菩提（bodhi，覺悟）的種子，經過三大劫阿僧祇耶，才能成就大菩提的果實。既然稱為無數，為什麼又說是三呢？有人解釋說，那些精通算術的人，依據算計的理論，算到數字窮盡都不能達到。

【English Translation】 English version Wang Bi (name) is reborn by being drawn. Because no holy ones are reborn into lower realms. The upper two realms have no entry into the path of seeing, hence this does not occur. It is impossible for a sentient being to be reborn in the Great Brahma realm immediately after Avici Hell, as the Great Brahma realm is where one finally dies. The lifespan of the Abhasvara (Realm of Radiance) heaven is eight great kalpas (aeon). Twenty intermediate kalpas are required for the world to reform. How can a Brahma king be reborn in the Abhasvara heaven, enjoy a short lifespan, and then die there? Although there is the possibility of dying prematurely there, generally, one is reborn in that heaven due to accumulating vast merit. Within the lifespan of eight great kalpas, only a small portion has passed, so how could one die within twenty intermediate kalpas? From this, we can infer that he was reborn here from elsewhere. The lifespan of people on this continent experiences immeasurable time, until the beginning of the Dwelling Kalpa (period of existence), when lifespans gradually decrease. From immeasurable, it decreases to a mere ten years, which is called the first Dwelling Intermediate Kalpa. The subsequent eighteen intermediate kalpas all have increases and decreases. That is, from ten years, it increases to eighty thousand years, and then from eighty thousand years, it decreases to ten years. This is called the second intermediate kalpa. The following seventeen are all similar. After the eighteenth kalpa, from ten years, it increases to a maximum of eighty thousand years, which is called the twentieth kalpa. All increases in kalpas do not exceed eighty thousand years, and all decreases in kalpas only reach a minimum of ten years. In the eighteen kalpas, one increases and one decreases, the time spans being equal, first decreasing and then increasing. Therefore, the time spans of the twenty kalpas are all equal. This is collectively called the Established Dwelling Kalpa. The remaining Formation Kalpa and Destruction and Emptiness Kalpa, although they do not have the twenty differences of decrease and increase, the time spans are the same as the Dwelling Kalpa. According to the Dwelling Kalpa, each forms twenty intermediate kalpas. In the Formation Kalpa, the first kalpa begins to form the physical world, and in the subsequent nineteen kalpas, sentient beings gradually inhabit it. In the Destruction Kalpa, the last kalpa destroys the physical world, and in the preceding nineteen kalpas, sentient beings gradually abandon it. Thus, the Formation, Dwelling, Destruction, and Emptiness kalpas, each with twenty intermediate kalpas, accumulate to form eighty intermediate kalpas. In total, these eighty intermediate kalpas constitute the measure of a great kalpa. All kalpas only use the five skandhas (panca-skandha, aggregates of existence) as their substance. Apart from the substance of this time, nothing else can be obtained. The scriptures say that one attains Buddhahood by diligently practicing for three asamkhya (asamkhya, countless) kalpas. Among the four types of kalpas mentioned earlier, accumulating great kalpas forms three kalpas countless. That is, from the initial planting of the great Bodhi (bodhi, enlightenment) seed, it takes three great kalpas asamkhya to achieve the fruit of great Bodhi. Since it is called countless, why is it said to be three? Some explain that those skilled in arithmetic, based on the theory of calculation, cannot reach the end of the number even when calculating to the exhaustion of numbers.

知。名一無數。如是無數積至第三。余復釋言。六十數內別有一數。立無數名。謂有經中說六十數。此言無數當彼一名。積此至三名三無數。非諸算計不能數知。菩薩經斯三劫無數。方乃證得無上菩提。如是已辯劫量差別。諸佛獨覺出現世間。為劫增時。為劫減位頌曰。

減八萬至百　　諸佛現世間　獨覺增減時　　麟角喻百劫

論曰。從此洲人壽八萬歲。漸減乃至壽極百年。於此中間諸佛出現。何緣增位無佛出耶。有情樂增難教厭故。多行妙行故。少有墮三塗。減百年時何故無佛。見於如是壽短促時。不能具成佛所作故。謂一切佛出現世間。決定舍于第五分壽。從定所起命行依身。非於爾時所化樂見以設出世為佛事少。故於爾時佛不出世。經主於此作是釋言。五濁極增難可化故。豈不今世人減百年。五濁雖增而有能辦。入正決定離欲得果。佛唯為此出現世間。故彼所言非為善釋。非百年位佛出世時。一切皆能遵崇聖教。入正決定離欲得果。可言減百一分不能辦斯佛事。故無佛出。然于減百設佛出世。亦有一分能遵教等如百年時。佛何不出。若謂減百堪化有情。以極少故佛不出者。是則應說前所立因。不能具成佛所作故。雖于減百五濁極增。不能具成佛所作事。由斯故佛不出世間。不出親因非彼所說。言

【現代漢語翻譯】現代漢語譯本知。名一無數。如此無數累積至第三次。我再次解釋說，六十個數目中另外有一個數，叫做『無數』。就是說，有些經書中提到六十個數目，這裡說的『無數』相當於其中的一個名稱。將這個『無數』累積到第三次，就叫做『三無數』。這不是任何算術計算所能數清的。菩薩要經歷這『三無數劫』，才能證得無上菩提（Anuttara Bodhi，無上覺悟）。像這樣已經辨析了劫（Kalpa，時間單位）的量級的差別。諸佛（Buddhas，覺悟者）和獨覺（Pratyekabuddhas，獨自覺悟者）出現在世間，是在劫增長的時候，還是在劫衰減的時候呢？頌文說：『從八萬歲減到一百歲，諸佛才會出現在世間；獨覺在劫增長或衰減時出現，如同麟角喻示的百劫。』論述：從這個洲的人壽命八萬歲開始，逐漸減少到壽命極限一百歲，在這中間諸佛才會出現。為什麼在壽命增長的時候沒有佛出現呢？因為眾生喜歡增長，難以教化，厭惡佛法的緣故；而且因為他們多行善妙之行，所以很少有墮入三惡道的。在壽命減少到一百歲的時候，為什麼也沒有佛出現呢？因為佛看到壽命如此短促，不能完全成就佛所應做的事情。也就是說，一切佛出現在世間，必定會捨棄五分之一的壽命。從禪定中所生起的命行依附於身體，如果那時所要教化的人不喜歡見到佛，即使佛出世，所能做的事情也很少。所以，在那個時候佛不會出世。經書的作者對此解釋說，因為五濁（five defilements）極其嚴重，難以教化。難道現在的人壽命減少到一百歲，五濁雖然增加，但還是有人能夠進入正道，決定修行，脫離慾望而獲得果位嗎？佛僅僅是爲了這些人而出現在世間。所以，他的說法不是很好的解釋。不是說在壽命一百歲的時候，所有的人都能遵從聖教，進入正道，決定修行，脫離慾望而獲得果位，就可以說壽命減少到一百歲就不能成就佛的事業，所以沒有佛出世。然而，在壽命減少到一百歲的時候，也有一部分人能夠遵從教誨等等，就像壽命一百歲的時候一樣。佛為什麼不出世呢？如果說壽命減少到一百歲，堪能教化的眾生極其稀少，所以佛不出世，那麼就應該說前面所立的理由，不能完全成就佛所應做的事情。即使在壽命減少到一百歲的時候，五濁極其嚴重，也不能完全成就佛所應做的事情。因為這個原因，所以佛不出世。不出世的根本原因不是他所說的原因。

【English Translation】 English version Knowing. One name is Innumerable. Thus, accumulating Innumerable to the third time. I further explain that within the sixty numbers, there is another number, named 'Innumerable'. That is to say, some scriptures mention sixty numbers, and the 'Innumerable' mentioned here is equivalent to one of those names. Accumulating this 'Innumerable' to the third time is called 'Three Innumerables'. This cannot be counted by any arithmetic calculation. Bodhisattvas must pass through these 'Three Innumerable Kalpas' to attain Anuttara Bodhi (Unsurpassed Enlightenment). Thus, the differences in the magnitude of Kalpas (units of time) have been distinguished. Do Buddhas (Enlightened Ones) and Pratyekabuddhas (Solitary Buddhas) appear in the world when the Kalpa is increasing or when it is decreasing? The verse says: 'From eighty thousand years decreasing to one hundred years, Buddhas appear in the world; Solitary Buddhas appear during the increase or decrease of the Kalpa, like the horn of a rhinoceros symbolizing a hundred Kalpas.' Discussion: From when the lifespan of people in this continent is eighty thousand years, gradually decreasing to the lifespan limit of one hundred years, Buddhas appear in between. Why do Buddhas not appear when the lifespan is increasing? Because sentient beings like increase, are difficult to teach, and dislike the Dharma; and because they mostly perform virtuous deeds, few fall into the three evil realms. Why do Buddhas not appear when the lifespan decreases to one hundred years? Because Buddhas see that the lifespan is so short that they cannot fully accomplish what Buddhas should do. That is to say, all Buddhas appearing in the world must give up one-fifth of their lifespan. The life force arising from Samadhi (meditative state) depends on the body. If those to be taught at that time do not like to see the Buddha, even if the Buddha appears in the world, there is little that can be done. Therefore, Buddhas do not appear at that time. The author of the scripture explains this by saying that because the five defilements (five defilements) are extremely severe, it is difficult to teach. Is it not the case that even though the five defilements increase when people's lifespan decreases to one hundred years, there are still those who can enter the right path, resolve to practice, and attain fruition by detaching from desires? Buddhas appear in the world only for these people. Therefore, his explanation is not a good one. It is not that when the lifespan is one hundred years, everyone can follow the holy teachings, enter the right path, resolve to practice, and attain fruition by detaching from desires, so it can be said that when the lifespan decreases to one hundred years, the work of the Buddha cannot be accomplished, so no Buddhas appear. However, even when the lifespan decreases to one hundred years, there are still some who can follow the teachings, just like when the lifespan is one hundred years. Why do Buddhas not appear? If it is said that when the lifespan decreases to one hundred years, the sentient beings who can be taught are extremely few, so Buddhas do not appear, then it should be said that the reason established earlier is that the work that Buddhas should do cannot be fully accomplished. Even when the lifespan decreases to one hundred years, the five defilements are extremely severe, and the work that Buddhas should do cannot be fully accomplished. For this reason, Buddhas do not appear in the world. The fundamental reason for not appearing is not the reason he stated.

五濁者一壽濁。二劫濁。三煩惱濁。四見濁。五有情濁。云何濁義。極鄙下故。應棄捨故。如滓穢故。豈不壽劫有情濁三互不相離。見濁即用煩惱為體。五應不成理實應然。但為次第顯五衰損極增盛時。何等名為五種衰損。一壽命衰損。時極短故。二資具衰損。少光澤故。三善品衰損。欣惡行故。四寂靜衰損。展轉相違成諠諍故。五自體衰損。非出世間功德器故。為欲次第顯此五種衰損不同。故分五濁。獨覺出現通劫增減。然諸獨覺有二種殊。一者部行。二麟角喻。部行獨覺先是聲聞。得勝果時轉名獨勝。有餘說彼先是異生。曾修聲聞順抉擇分。今自證道得獨勝名。麟角喻者。謂必獨出二獨覺中麟角喻者。要百大劫修菩提資糧。然後方成。麟角喻獨覺。部行獨覺。修因時量減百大劫。時無定限。言獨覺者。謂現身中離稟至教。唯自悟道以能自調。不調他故。何緣獨覺言不調他。非彼無能演說正法以彼亦得無礙解故。又能憶念過去所聞諸佛言詞堪為他說。得極遠境宿住智故。又不可說彼無慈悲。為攝有情現神通故。又不可說無受教機。爾時有情亦有能起世間離欲對治道故。雖有此理而今測量。彼知爾時有情根欲。入見諦等不藉他教。故不說法以調伏他。除此所餘攝有情事。無勞設教現通即成。又諸獨覺闕力無畏。對於我

【現代漢語翻譯】現代漢語譯本五濁（Pañcakaṣāya）：一、壽濁（āyuṣ-kaṣāya），二、劫濁（kalpa-kaṣāya），三、煩惱濁（kleśa-kaṣāya），四、見濁（dṛṣṭi-kaṣāya），五、有情濁（sattva-kaṣāya）。什麼是『濁』的含義？極其鄙陋低下，所以應當拋棄，如同污泥穢物一般。難道壽命、劫和有情這三種『濁』不是互相不可分離的嗎？見濁本身就是以煩惱為本體。這樣說來，五濁的說法豈不是不成立？實際上應該是成立的。但爲了按順序顯示五種衰損極其增盛的時候，所以這樣說。什麼叫做五種衰損？一、壽命衰損，因為時間極其短暫。二、資具衰損，因為缺少光澤。三、善品衰損，因為喜歡作惡。四、寂靜衰損，因為互相違背而形成喧鬧爭端。五、自體衰損，因為不是出世間功德的器皿。爲了按順序顯示這五種衰損的不同，所以分為五濁。獨覺（Pratyekabuddha）的出現貫穿劫的增減時期。然而，諸獨覺有兩種不同：一者，部行（varga-cārin）；二者，麟角喻（khadga-viṣāṇa-kalpa）。部行獨覺先前是聲聞（Śrāvaka），在獲得殊勝果位時，轉名為獨勝。也有其他說法認為他們先前是異生（pṛthag-jana），曾經修習聲聞的順抉擇分（anuloma-nirvedha-bhāgīya），現在自己證悟，獲得獨勝之名。麟角喻獨覺是指必定獨自出世的獨覺。在這兩種獨覺中，麟角喻獨覺需要一百大劫（mahā-kalpa）修菩提資糧（bodhi-sambhāra），然後才能成就。麟角喻獨覺修因時的時間長短，部行獨覺修因時的時間長短，要減去一百大劫，時間沒有固定的限制。所說的『獨覺』，是指現身中離開稟承至教，唯獨自己悟道，能夠自我調伏，而不調伏他人。為什麼說獨覺不調伏他人呢？不是因為他們沒有能力演說正法（saddharma），因為他們也獲得了無礙解（pratisaṃvid）。而且他們能夠憶念過去所聽聞的諸佛言詞，可以為他人宣說，因為他們獲得了極遠境界的宿住智（pūrva-nivāsānusmṛti-jñāna）。也不能說他們沒有慈悲心，因為爲了攝受有情（sattva），他們會顯現神通。也不能說沒有接受教化的根機，因為那時有情也能生起世間的離欲對治之道。雖然有這些道理，但現在衡量，他們知道那時有情的根器和意欲，即使進入見諦（darśana-satya）等境界，也不需要憑藉他人的教導，所以不說法來調伏他人。除了這些以外，其餘攝受有情的事情，不需要費力設教，顯現神通就能成就。而且諸獨覺缺少力量和無畏，對於我（ātman）的...

【English Translation】 English version The five turbidities (Pañcakaṣāya) are: 1. Turbidity of lifespan (āyuṣ-kaṣāya), 2. Turbidity of the eon (kalpa-kaṣāya), 3. Turbidity of afflictions (kleśa-kaṣāya), 4. Turbidity of views (dṛṣṭi-kaṣāya), 5. Turbidity of beings (sattva-kaṣāya). What is the meaning of 'turbidity'? It is extremely base and inferior, therefore it should be abandoned, like dregs and filth. Are not the three turbidities of lifespan, eon, and beings inseparable from each other? And is not the turbidity of views essentially composed of afflictions? In that case, wouldn't the concept of five turbidities be untenable? In reality, it is tenable. However, it is presented in this way to sequentially reveal the times when the five kinds of decline are at their most extreme. What are the five kinds of decline? 1. Decline of lifespan, because time is extremely short. 2. Decline of resources, because they lack luster. 3. Decline of virtuous qualities, because of delight in evil deeds. 4. Decline of tranquility, because mutual opposition leads to noisy disputes. 5. Decline of the self, because it is not a vessel for supramundane merits. To sequentially reveal the differences among these five kinds of decline, they are divided into the five turbidities. The appearance of a Solitary Buddha (Pratyekabuddha) spans the periods of increase and decrease of an eon. However, there are two kinds of Solitary Buddhas: 1. Those who travel in groups (varga-cārin), 2. Those who are like rhinoceros horns (khadga-viṣāṇa-kalpa). The Solitary Buddhas who travel in groups were previously Hearers (Śrāvaka), and upon attaining superior fruition, they are renamed 'Solitary Conquerors'. Others say that they were previously ordinary beings (pṛthag-jana) who had cultivated the sequential discriminative factors of Hearers (anuloma-nirvedha-bhāgīya), and now, having realized the path themselves, they attain the name 'Solitary Conqueror'. Those who are like rhinoceros horns refer to Solitary Buddhas who necessarily appear alone. Among these two kinds of Solitary Buddhas, those who are like rhinoceros horns need to cultivate the accumulations for enlightenment (bodhi-sambhāra) for a hundred great eons (mahā-kalpa) before they can achieve it. The time it takes for a Solitary Buddha like a rhinoceros horn to cultivate the causes, the time it takes for a Solitary Buddha who travels in groups to cultivate the causes, is reduced by a hundred great eons; the time is not fixed. The term 'Solitary Buddha' refers to one who, in their present life, departs from relying on teachings received from others, and solely realizes the path themselves, able to tame themselves but not taming others. Why is it said that Solitary Buddhas do not tame others? It is not because they lack the ability to expound the true Dharma (saddharma), for they have also attained unobstructed understanding (pratisaṃvid). Moreover, they are able to recall the words of the Buddhas they have heard in the past and can proclaim them to others, because they have attained the knowledge of past lives in extremely distant realms (pūrva-nivāsānusmṛti-jñāna). Nor can it be said that they lack compassion, for they manifest supernormal powers to gather beings (sattva). Nor can it be said that there are no beings capable of receiving teachings, for at that time, beings are also able to generate the worldly path of detachment and antidotes. Although these reasons exist, upon consideration, they know the faculties and desires of beings at that time, and even if they enter into the truth of seeing (darśana-satya) and other states, they do not need to rely on the teachings of others, so they do not teach to tame others. Apart from these, the remaining activities of gathering beings can be accomplished by manifesting supernormal powers without the effort of establishing teachings. Moreover, Solitary Buddhas lack strength and fearlessness, regarding the self (ātman)...

論堅執眾中。欲說無我心便怯劣。故不說教以調伏他。輪王出世為在何時。幾種幾俱何威何相。頌曰。

輪王八萬上　　金銀銅鐵輪　一二三四洲　　逆次獨如佛　他迎自往伏　　諍陣勝無害　相不正明圓　　故與佛非等

論曰。從此洲人壽無量歲。乃至八萬歲有轉輪王生。減八萬時有情富樂壽量損減非其器故。王由輪寶旋轉應導威伏一切。名轉輪王。施設足中說有四種。金銀銅鐵輪應別故。如其次第勝上中下。逆次能王領一二三四洲謂鐵輪王王一洲界。銅輪王二。銀輪王三。若金輪王王四洲界。契經就勝但說金輪故契經言。若王生在剎帝利種紹灑頂位。於十五日受齋戒時。沐浴首身受勝齋戒。升高堂殿臣僚轂翼。東方欻有金輪寶現。其輪千輻具足轂輞。眾相圓凈非匠所。成舒妙光明來應王所。此王定是轉金輪王。轉余輪王。應知亦爾。輪王如佛無二俱生。故契經言。無處無位非前非后。有二如來應正等覺出現於世。有處有位唯一如來。如說如來。輪王亦爾。應審思擇此唯一言。為據一三千。為約一切界。應說一切界無差別言故謂無經說唯此世間。又無經言唯一世界。如何不說而能定知。唯據一三千。非約一切界。若爾何故梵王經說。我今於此三千大千諸世界中得自在轉。彼有密意。謂若世尊不起加

行唯能觀此三千大千。若時世尊發起加行。無邊世界皆天眼境。天耳通等例此應知。若不許然佛于余界何緣無有自在化能為闕大悲為智有礙。闕大悲者。經不應言。如來悲心普覆一切。智有礙者。經不應言。無一爾焰佛智不轉。若佛智悲遍於一切無礙無闕。則應說法普能濟度一切有情。無邊界中如來皆有不思議力能普化故。余廣抉擇如順正理。如是所說四種輪王威定諸方亦有差別。謂金輪者。諸小國王各自來迎作如是請。我等國土寬廣豐饒。安隱富樂多諸人眾。唯愿天尊親垂教敕。我等皆是天尊翼從。若銀輪王。自往彼土威嚴近至彼方臣伏。若銅輪王。至彼國已宣威競德彼方推勝。若鐵輪王。亦至彼國現威列陣克勝便止。一切輪王皆無傷害。令伏得勝已各安其所居勸化令修十善業道。故輪王死多得生天。經說輪王出現於世。便有七寶出現世間。如是輪王非唯有七寶與余王別。亦有三十二大士相殊。若爾輪王與佛何異。佛大士相處正明圓。王相不然故有差別。言處正者。謂于佛身眾相無偏。得其所故。言明了者。謂于佛身相極分明能奪意故。言圓滿者。謂于佛身眾相周圓無缺減故。劫初人眾為有王無。頌曰。

劫初如色天　　后漸增貪味　由惰貯賊起　　為防雇守田

論曰。劫初時人皆如色界。極光凈沒來

【現代漢語翻譯】現代漢語譯本：如果天眼唯能看到此三千大千世界，那麼當世尊發起加行時，無邊世界都應在天眼的境界之中。天耳通等神通也應依此類推。如果不同意這種說法，那麼佛陀在其他世界為何沒有自在化身的能力？難道是缺少大悲心，還是智慧有所障礙？如果缺少大悲心，經典不應說『如來的悲心普遍覆蓋一切』。如果智慧有所障礙，經典不應說『沒有一剎那佛陀的智慧不運轉』。如果佛陀的智慧和慈悲遍及一切，沒有阻礙和缺失，那麼佛陀的說法就應該能夠普遍救度一切有情眾生。在無邊無際的世界中，如來都具有不可思議的力量，能夠普遍教化，所以其他更廣泛的決斷和抉擇，可以參考《順正理論》。像這樣所說的四種輪王，他們的威懾力量也有差別。金輪王出現時，各個小國王會親自來迎接，並這樣請求：『我們的國土寬廣豐饒，安穩富樂，人口眾多，只希望天尊您能親自垂教敕令，我們都願意做天尊的部下。』如果是銀輪王，則親自前往那些國家，以威嚴震懾使其臣服。如果是銅輪王，到達那些國家后，宣揚威德，讓對方推舉勝者。如果是鐵輪王，也到達那些國家，展示威力，排列陣勢，戰勝后便停止。所有的輪王都不會傷害他人，讓他們臣服得勝后，各自安居其所，勸化他們修習十善業道。所以輪王死後大多能夠昇天。經典說，輪王出現於世，便有七寶出現於世間。這樣的輪王不僅僅是有七寶與其他的國王不同，還有三十二大丈夫相的殊勝之處。如果這樣，輪王與佛有什麼區別呢？佛的大丈夫相處在正位，光明圓滿，而輪王的相則不然，所以有差別。『處正』是指佛身眾相沒有偏頗，都處於最合適的位置。『明瞭』是指佛身眾相極其分明，能夠奪人心魄。『圓滿』是指佛身眾相周遍圓滿，沒有缺失。劫初時的人眾是有國王還是沒有國王呢？頌曰：『劫初如色天，后漸增貪味，由惰貯賊起，為防雇守田。』論曰：劫初時的人都像色界天人一樣，從極光凈天而來。

【English Translation】 English version: If the heavenly eye (天眼, tiānyǎn, divine eye) could only observe this triple thousand great thousand world (三千大千世界, sānqiān dàqiān shìjiè, a vast cosmological system), then when the World Honored One (世尊, Shìzūn, the Buddha) initiates effort (加行, jiāxíng, preparatory practice), all boundless worlds should be within the realm of the heavenly eye. The divine ear (天耳通, tiāntīng tōng, divine hearing) and other supernormal powers (神通, shéntōng, abhijñā) should be understood analogously. If this is not accepted, then why does the Buddha lack the ability to freely manifest (自在化, zìzài huà, nirmāṇa) in other realms? Is it due to a lack of great compassion (大悲, dàbēi, mahākaruṇā) or an impediment in wisdom (智, zhì, prajñā)? If there is a lack of great compassion, the scriptures should not say, 'The Tathāgata's (如來, Rúlái, thus-gone one) compassionate heart universally covers everything.' If there is an impediment in wisdom, the scriptures should not say, 'Not a single instant (爾焰, ěryàn, kṣaṇa) passes without the Buddha's wisdom turning.' If the Buddha's wisdom and compassion pervade everything without obstruction or deficiency, then the Buddha's teachings should be able to universally save all sentient beings (有情, yǒuqíng, sattva). In boundless realms, the Tathāgata possesses inconceivable power (不思議力, bùsīyì lì, acintya-bala) to universally transform and teach. Further extensive determinations can be found in the Abhidharmakośabhāṣya (順正理論, Shùnzhènglǐlùn). The four types of wheel-turning kings (輪王, lúnwáng, cakravartin) mentioned also have differences in their awe-inspiring power. When a gold wheel-turning king (金輪王, jīn lúnwáng, cakravartin with a golden wheel) appears, the small kings come to greet him and request, 'Our lands are vast and abundant, peaceful and prosperous, with many people. We only hope that Your Holiness will personally bestow teachings and edicts. We are all willing to be Your Holiness's followers.' If it is a silver wheel-turning king (銀輪王, yín lúnwáng, cakravartin with a silver wheel), he personally goes to those lands, and his awe-inspiring presence causes them to submit. If it is a copper wheel-turning king (銅輪王, tóng lúnwáng, cakravartin with a copper wheel), after arriving in those countries, he proclaims his virtue and allows them to choose the victor. If it is an iron wheel-turning king (鐵輪王, tiě lúnwáng, cakravartin with an iron wheel), he also arrives in those countries, displays his power, arranges his troops, and stops after winning the battle. All wheel-turning kings do not harm others. After causing them to submit and winning, they allow them to live in their respective places and encourage them to cultivate the ten wholesome paths of action (十善業道, shí shàn yèdào, daśa kuśala karmapatha). Therefore, wheel-turning kings are often reborn in the heavens after death. The scriptures say that when a wheel-turning king appears in the world, the seven treasures (七寶, qībǎo, sapta ratna) appear in the world. Such a wheel-turning king is not only different from other kings because he possesses the seven treasures, but also because he possesses the thirty-two marks of a great man (三十二大丈夫相, sānshí'èr dàzhàngfū xiàng, dvātriṃśadvaralakṣaṇa). If so, what is the difference between a wheel-turning king and a Buddha? The Buddha's marks of a great man are perfectly clear and complete, while the king's marks are not, so there is a difference. 'Being in the right place' means that the Buddha's marks are not biased and are in the most appropriate position. 'Clear' means that the Buddha's marks are extremely distinct and can captivate the mind. 'Complete' means that the Buddha's marks are all-encompassing and without deficiency. Did the people at the beginning of the kalpa (劫, jié, kalpa) have a king or not? The verse says: 'At the beginning of the kalpa, like the gods of the Realm of Form (色天, sètiān, rūpadhātu), later gradually increasing greed for taste, due to laziness, hoarding, and thieves arising, to prevent this, they hired guards to protect the fields.' The treatise says: The people at the beginning of the kalpa were all like gods of the Realm of Form, coming from the Ābhāsvara Heaven (極光凈天, jíguāng jìngtiān).

生人間。經于久時漸有王出。故契經說。劫初時人有色意成。支體圓滿諸根無缺。形色端嚴身帶光明。騰空自在飲食喜樂。長時久住。有如是類地味漸生。其味甘美其香郁馥時有一人稟性耽味。嗅香起愛取嘗便食。餘人隨學競取食之。爾時方名初受段食。資段食故身漸堅重。光明隱沒黑闇便生。日月眾星從茲出現。由漸耽味地味便隱。從斯復有地皮餅生。競耽食之。地餅復隱。爾時復有林藤出現。競耽食故林藤復隱。有非耕種香稻自生。眾共取之以充所食。此食粗故殘穢在身。為欲蠲除便生二道。因斯遂有男女根生。由二根殊形相亦異。宿習力故。相視遂生非理作意行非梵行。人中欲鬼初發此時。爾時諸人。隨食早晚隨取香稻。無所貯積。后時有人稟性懶墮。長取香稻貯擬后食。餘人隨學漸多停貯。由此于稻生我所心。各縱貪情多收無厭。故隨收處無復再生。遂共分田慮防遠盡。於己田分生吝護心。於他分田有懷侵奪。劫盜過起始於此時。為欲遮防共聚詳議銓量眾內一有德人。各以所收六分之一。雇令防護封為田主。因斯故立剎帝利名。大眾欽承恩流率土。故複名大三末多王。自後諸王此王為首。時人或有情厭居家。樂在空閑精修戒行。因斯故得婆羅門名。后時有王貪吝財物。不能均給國土人民。故貧匱人多行賊事。

【現代漢語翻譯】現代漢語譯本轉生到人間。經過很長一段時間，逐漸有國王出現。所以契經上說，劫初的時候，人們有色身和意念，肢體圓滿，諸根沒有殘缺，形貌端正莊嚴，身上帶有光明，能夠在空中自由飛行，飲食和喜樂隨心所欲，壽命很長。像這樣，地味逐漸產生，味道甘甜美好，香氣濃郁芬芳。當時有一個人天性喜歡品嚐味道，聞到香味就生起愛戀之心，取來品嚐並食用。其他人也跟著學習，爭相取食。這個時候才開始稱為最初的『段食』（以分段食物為食）。因為以段食為資糧，身體逐漸變得堅硬沉重，光明隱沒，黑暗便產生了，日月星辰從此出現。由於逐漸貪戀地味，地味便消失了。從此之後又有地皮餅產生，人們爭相食用它，地皮餅也消失了。那時又有林藤出現，因為爭相食用，林藤也消失了。有無需耕種的香稻自然生長，大家一起取來充當食物。因為這種食物粗糙，殘渣穢物留在身上，爲了清除這些東西，就產生了大小便二道。因此就有了男女的生殖器官產生。由於男女器官不同，形貌也變得不一樣。由於過去世的習氣，男女互相觀看，就產生了不如理的作意，做出了不正當的行為（非梵行）。人間的欲鬼最初就是在這個時候出現的。當時的人們，隨著吃飯的早晚，隨意取用香稻，沒有儲存積蓄。後來有人天性懶惰，大量取來香稻儲存起來，準備以後食用。其他人也跟著學習，逐漸大量儲存。因此對香稻產生了『我所有』的執著。各自放縱貪慾，大量收割而不知滿足。所以隨著收割的地方，香稻不再生長。於是大家共同劃分田地，考慮防備用盡。對於自己田地的部分，產生吝嗇守護之心，對於他人田地的部分，懷有侵佔掠奪的想法。劫奪偷盜的過失，開始於這個時候。爲了遮蔽防範，大家聚集在一起商議，選拔眾人中一個有德行的人，各自拿出所收香稻的六分之一，僱傭他來防護，封他為田主。因此就建立了『剎帝利』（統治者）這個名稱。大眾欽佩順從，恩澤流佈全國，所以又被稱為『大三末多王』（大眾選舉的國王）。自此之後，各位國王都以這位國王為首。當時有人厭倦居家生活，喜歡在空閑的地方精進修行戒律，因此就得到了『婆羅門』（修行者）這個名稱。後來有的國王貪婪吝嗇財物，不能平均供給國土人民，所以貧困的人很多，就做起了盜賊的事情。 English version Reborn into the human realm. After a long time, kings gradually emerged. Therefore, the sutras say that at the beginning of the kalpa (aeon), humans had a body and mind, their limbs were complete, their senses were without defect, their appearance was dignified and beautiful, their bodies carried light, they could fly freely in the sky, and they enjoyed food and happiness as they wished, living for a long time. Like this, the 'earth essence' (earthly flavors) gradually arose, its taste was sweet and delicious, and its fragrance was rich and fragrant. At that time, there was a person who was naturally fond of tasting flavors, and upon smelling the fragrance, love arose in their mind, so they took it, tasted it, and ate it. Others followed their example and competed to eat it. Only then was it called the beginning of 'segmental food' (eating food in segments). Because they relied on segmental food as nourishment, their bodies gradually became hard and heavy, their light disappeared, and darkness arose, and the sun, moon, and stars appeared from then on. Because they gradually indulged in the taste of the earth essence, the earth essence disappeared. From this, 'earth cakes' arose again, and people competed to eat them, and the earth cakes disappeared. At that time, 'forest vines' appeared again, and because they competed to eat them, the forest vines disappeared. 'Fragrant rice' grew naturally without cultivation, and everyone took it together to fill their stomachs. Because this food was coarse, residue and filth remained in their bodies, and in order to remove these things, the two paths of excretion (urination and defecation) arose. Because of this, the male and female reproductive organs arose. Because the male and female organs were different, their appearances also became different. Due to the force of past habits, they looked at each other, and unwholesome intentions arose, and they engaged in improper conduct (non-brahmacharya). The 'desire ghosts' among humans first arose at this time. At that time, people took fragrant rice as they pleased, depending on whether they ate early or late, without storing or accumulating it. Later, there was a person who was naturally lazy, and took a large amount of fragrant rice and stored it, preparing it for later consumption. Others followed their example and gradually stored a large amount. Therefore, they developed the attachment of 'this is mine' towards the fragrant rice. Each indulged in greed, harvesting a large amount without satisfaction. Therefore, in the places where they harvested, the fragrant rice no longer grew. So everyone divided the fields together, considering how to prevent them from being exhausted. Towards their own field, they developed a mind of stinginess and protection, and towards the fields of others, they harbored thoughts of encroachment and plunder. The fault of robbery and theft began at this time. In order to prevent and guard against this, everyone gathered together to discuss and select a virtuous person from among them, each contributing one-sixth of the fragrant rice they had harvested, hiring him to protect the fields, and appointing him as the lord of the fields. Therefore, the name 'Kshatriya' (ruler) was established. The masses admired and obeyed him, and his grace spread throughout the country, so he was also called 'Mahasammata' (the king chosen by the people). From then on, all the kings took this king as their leader. At that time, some people were tired of domestic life and enjoyed diligently practicing precepts in secluded places, and therefore they obtained the name 'Brahmin' (ascetic). Later, some kings were greedy and stingy with wealth, and could not distribute it equally to the people of the country, so many poor people engaged in thievery.

【English Translation】 English version Reborn into the human realm. After a long time, kings gradually emerged. Therefore, the sutras say that at the beginning of the kalpa (aeon), humans had a body and mind, their limbs were complete, their senses were without defect, their appearance was dignified and beautiful, their bodies carried light, they could fly freely in the sky, and they enjoyed food and happiness as they wished, living for a long time. Like this, the 'earth essence' (earthly flavors) gradually arose, its taste was sweet and delicious, and its fragrance was rich and fragrant. At that time, there was a person who was naturally fond of tasting flavors, and upon smelling the fragrance, love arose in their mind, so they took it, tasted it, and ate it. Others followed their example and competed to eat it. Only then was it called the beginning of 'segmental food' (eating food in segments). Because they relied on segmental food as nourishment, their bodies gradually became hard and heavy, their light disappeared, and darkness arose, and the sun, moon, and stars appeared from then on. Because they gradually indulged in the taste of the earth essence, the earth essence disappeared. From this, 'earth cakes' arose again, and people competed to eat them, and the earth cakes disappeared. At that time, 'forest vines' appeared again, and because they competed to eat them, the forest vines disappeared. 'Fragrant rice' grew naturally without cultivation, and everyone took it together to fill their stomachs. Because this food was coarse, residue and filth remained in their bodies, and in order to remove these things, the two paths of excretion (urination and defecation) arose. Because of this, the male and female reproductive organs arose. Because the male and female organs were different, their appearances also became different. Due to the force of past habits, they looked at each other, and unwholesome intentions arose, and they engaged in improper conduct (non-brahmacharya). The 'desire ghosts' among humans first arose at this time. At that time, people took fragrant rice as they pleased, depending on whether they ate early or late, without storing or accumulating it. Later, there was a person who was naturally lazy, and took a large amount of fragrant rice and stored it, preparing it for later consumption. Others followed their example and gradually stored a large amount. Therefore, they developed the attachment of 'this is mine' towards the fragrant rice. Each indulged in greed, harvesting a large amount without satisfaction. Therefore, in the places where they harvested, the fragrant rice no longer grew. So everyone divided the fields together, considering how to prevent them from being exhausted. Towards their own field, they developed a mind of stinginess and protection, and towards the fields of others, they harbored thoughts of encroachment and plunder. The fault of robbery and theft began at this time. In order to prevent and guard against this, everyone gathered together to discuss and select a virtuous person from among them, each contributing one-sixth of the fragrant rice they had harvested, hiring him to protect the fields, and appointing him as the lord of the fields. Therefore, the name 'Kshatriya' (ruler) was established. The masses admired and obeyed him, and his grace spread throughout the country, so he was also called 'Mahasammata' (the king chosen by the people). From then on, all the kings took this king as their leader. At that time, some people were tired of domestic life and enjoyed diligently practicing precepts in secluded places, and therefore they obtained the name 'Brahmin' (ascetic). Later, some kings were greedy and stingy with wealth, and could not distribute it equally to the people of the country, so many poor people engaged in thievery.

王為禁止行輕重罰。為殺害業始於此時。時有罪人心怖刑罰。覆藏其過異想發言。虛誑語生此時為首。于劫減位有小三災。其相云何。頌曰。

業道增壽減　　至十三災現　刀疾饑如次　　七日月年止

論曰。從諸有情起虛誑語。諸惡業道後後轉增。故此洲人壽量漸減。乃至極十小三災現。故諸災患二法為本。一貪美食。二性懶墮。此小三災中劫未起。三災者。一刀兵。二疾疫。三饑饉。謂中劫末十歲時人。為非法貪染污相續。不平等愛映蔽其心。邪法縈縛瞋恚增上。相見便起猛利害心。如今獵師見野禽獸。隨手所執皆成利刀。各騁兇狂互相殘害。又中劫末十歲時人。由具如前諸過失故。非人吐毒疾疫流行。遇輒命終難可救療。又中劫末十歲時人。亦具如前諸過失故。天龍忿責不降甘雨。由是世間久遭饑饉。既無支濟多分命終。若有人能一日一夜持不殺戒。以一藥物起殷凈心奉施僧眾。以一摶食奉施眾僧。決定不逢此三災起。此三災起各經幾時。刀兵災起極唯七日。疾疫災起七月七日。饑饉七年七月七日。度此便止人壽漸增。東西二洲有似災起。謂瞋增盛身力羸劣數加飢渴。北洲總無。何等名為大三災相。頌曰。

三災火水風　　上三定為頂　如次內災等　　四無不動故　然彼器非常　　情俱生

【現代漢語翻譯】現代漢語譯本：國王開始禁止某些行為，並施以輕重不等的懲罰。殺害的惡業由此開始。當時，罪犯們因為害怕刑罰，便掩蓋自己的過錯，並開始產生各種各樣的想法，虛假的謊言也由此產生。在劫衰減的階段，會出現小三災。這些災難的徵兆是什麼呢？頌詞說：『惡業增長壽命減，直至十三災出現，刀兵疾疫和饑饉，依次七日、月、年止。』論述：由於眾生開始說虛妄的語言，各種惡業也越來越嚴重。因此，這個洲（指贍部洲）的人的壽命逐漸減少，直到出現極其嚴重的十種小三災。所以，各種災難的根本在於兩種因素：一是貪圖美食，二是天性懶惰。這些小三災在中劫結束時開始出現。這三種災難分別是：刀兵、疾疫和饑饉。所謂中劫末期，當人們的壽命只有十歲時，由於非法的貪婪污染了他們的心，不平等的愛矇蔽了他們的心，邪惡的法束縛著他們，嗔恨心也日益增長，人們見面時便會產生強烈的傷害之心，就像獵人看到野獸一樣。他們隨手拿到的東西都會變成鋒利的刀，互相殘殺，極其兇殘瘋狂。此外，中劫末期，當人們的壽命只有十歲時，由於具備了前面所說的各種過失，非人會散播毒素，導致瘟疫流行，人們一旦染上就會死亡，難以救治。還有，中劫末期，當人們的壽命只有十歲時，也由於具備了前面所說的各種過失，天龍會憤怒地責罰他們，不降下甘甜的雨水。因此，世間會長期遭受饑荒，由於缺乏食物的供給，很多人會因此喪命。如果有人能夠一日一夜持守不殺生戒，用一種藥物，以虔誠清凈的心供養僧眾，或者用一團食物供養僧眾，就一定不會遇到這三種災難。這三種災難分別持續多長時間呢？刀兵災持續的時間最多隻有七天，疾疫災持續七個月零七天，饑饉災持續七年零七個月。度過這些災難后，人們的壽命會逐漸增加。東勝身洲（Purvavideha）和西牛貨洲（Aparagodaniya）也會出現類似的災難，指的是嗔恨心增長，身體虛弱，經常感到飢餓和口渴。而北俱盧洲（Uttarakuru）則完全不會出現這些災難。什麼叫做大三災的徵兆呢？頌詞說：『大三災是火、水、風，最上三禪天為頂，依次是內災等等，因為四禪和無動。然而器世間不常住，有情眾生共同生。』

【English Translation】 English version: The king began to prohibit certain behaviors and imposed penalties of varying degrees of severity. The karma of killing began at this time. At that time, criminals, fearing punishment, concealed their faults and began to have all sorts of ideas, and false lies arose from this. In the stage of the kalpa's decline, the minor three calamities appear. What are the signs of these calamities? The verse says: 'As evil karma increases, lifespan decreases, until the thirteen calamities appear, the calamities of weapons, disease, and famine, last for seven days, months, and years respectively.' Discussion: Because sentient beings begin to speak false languages, various evil karmas become increasingly serious. Therefore, the lifespan of people on this continent (Jambudvipa) gradually decreases until the extremely serious ten minor three calamities appear. Therefore, the root of all calamities lies in two factors: one is greed for delicious food, and the other is laziness by nature. These minor three calamities begin to appear at the end of the intermediate kalpa. These three calamities are: weapons, disease, and famine. The so-called end of the intermediate kalpa, when people's lifespan is only ten years, due to illegal greed polluting their minds, unequal love obscuring their minds, evil laws binding them, and hatred increasing, people will have a strong desire to harm each other when they meet, just like hunters seeing wild animals. Whatever they pick up will turn into sharp knives, and they will kill each other, extremely fierce and crazy. In addition, at the end of the intermediate kalpa, when people's lifespan is only ten years, due to having the various faults mentioned above, non-humans will spread toxins, causing epidemics to spread, and people will die once infected, making it difficult to cure. Also, at the end of the intermediate kalpa, when people's lifespan is only ten years, also due to having the various faults mentioned above, the nagas and dragons will angrily punish them and not send down sweet rain. Therefore, the world will suffer from famine for a long time, and many people will die due to lack of food supply. If someone can observe the precept of not killing for one day and one night, offer medicine to the Sangha with a sincere and pure heart, or offer a handful of food to the Sangha, they will definitely not encounter these three calamities. How long do these three calamities last respectively? The calamity of weapons lasts for a maximum of seven days, the calamity of disease lasts for seven months and seven days, and the calamity of famine lasts for seven years and seven months. After passing these calamities, people's lifespan will gradually increase. Similar calamities will also occur in Purvavideha (東勝身洲) and Aparagodaniya (西牛貨洲), referring to the increase of hatred, physical weakness, and frequent feelings of hunger and thirst. However, Uttarakuru (北俱盧洲) will not experience these calamities at all. What are the signs of the great three calamities? The verse says: 'The great three calamities are fire, water, and wind, the highest three dhyana heavens are the peak, in order are the internal calamities, etc., because of the fourth dhyana and immovability. However, the vessel world is impermanent, sentient beings are born together.'

滅故　要七火一水　　七水火后風

論曰。此大三災逼有情類。令舍下地集上天中。初火災興由七日現。有說如是七日輪行。猶如雁行分路旋運。有說如是七日輪行。上下為行分路旋運。中間各相去五千逾繕那次水災興由降瀑雨。有作是說。從三定邊空中欻然雨熱灰水。有餘復說。從下水輪起沸涌水上騰漂浸。如實義者。即此邊生后風災興由風相擊。有作是說。從四定邊空中欻然飄擊風起。有餘復說。從下風輪起衝擊風上騰飄鼓。此如實義。準前應知。若此三災壞器世界。乃至無有細分為余。后粗物生誰為種子。豈不即以前災頂風為緣引生風為種子。或先所說。由諸有情業所生風能為種子。風中具有種種細物。為同類因引粗物起。或諸世界壞非一時。有他方風具種種德來此為種。亦無有過。故化地部契經中言。風從他方飄種來此。如先所說前災頂風。此中何災。以何為頂。火水風如次上三定為頂。故世尊說。災頂有三。若時火災焚燒世界。以極光凈為此災頂。若時水災浸爛世界。以遍凈天為此災頂。若時風災飄散世界。以廣果天為此災頂。隨何災力所不及處。即說名為此災之頂。何緣下三定遭火水風災初二。三定中內災等彼故。謂初靜慮尋何為內災。能燒惱心等外火災。故第二靜慮喜受為內災。與輕安俱潤澤

【現代漢語翻譯】現代漢語譯本滅故要七火一水，七水火后風

論曰。此大三災逼有情類，令舍下地集上天中。初火災興由七日現。有說如是七日輪行，猶如雁行分路旋運。有說如是七日輪行，上下為行分路旋運。中間各相去五千逾繕那（yú shàn nà，古印度長度單位）次水災興由降瀑雨。有作是說，從三定邊空中欻（xū）然雨熱灰水。有餘復說，從下水輪起沸涌水上騰漂浸。如實義者，即此邊生后風災興由風相擊。有作是說，從四定邊空中欻然飄擊風起。有餘復說，從下風輪起衝擊風上騰飄鼓。此如實義。準前應知。若此三災壞器世界，乃至無有細分為余。后粗物生誰為種子。豈不即以前災頂風為緣引生風為種子。或先所說，由諸有情業所生風能為種子。風中具有種種細物，為同類因引粗物起。或諸世界壞非一時。有他方風具種種德來此為種。亦無有過。故化地部契經中言，風從他方飄種來此。如先所說前災頂風。此中何災，以何為頂。火水風如次上三定為頂。故世尊說，災頂有三。若時火災焚燒世界，以極光凈（佛教色界第四禪天）為此災頂。若時水災浸爛世界，以遍凈天（佛教色界第三禪天）為此災頂。若時風災飄散世界，以廣果天（佛教色界第四禪天）為此災頂。隨何災力所不及處，即說名為此災之頂。何緣下三定遭火水風災初二。三定中內災等彼故。謂初靜慮尋何為內災，能燒惱心等外火災。故第二靜慮喜受為內災，與輕安俱潤澤

【English Translation】 English version Extinction Requires seven fires and one water, seven waters, fire, then wind.

Treatise: These three great calamities逼迫 (bī pò, force) sentient beings, causing them to abandon the lower realms and gather in the upper heavens. The initial fire calamity arises from the appearance of seven suns. Some say that these seven suns revolve like a flock of geese, dividing their paths and circling. Others say that these seven suns revolve, moving up and down, dividing their paths and circling. The distance between them is five thousand Yojana (yú shàn nà, an ancient Indian unit of distance). Next, the water calamity arises from torrential rain. Some say that from the edge of the Third Dhyana (meditative state), hot, ashy water suddenly rains down from the sky. Others say that boiling water rises and overflows from the lower water wheel. According to the true meaning, the subsequent wind calamity arises from the collision of winds. Some say that from the edge of the Fourth Dhyana, a wind suddenly arises and strikes. Others say that a striking wind rises and blows from the lower wind wheel. This is the true meaning, as should be known from the previous explanation. If these three calamities destroy the world of vessels, even to the point where there are no fine divisions remaining, who will be the seed for the subsequent arising of coarse matter? Is it not that the wind at the peak of the previous calamity serves as the condition to draw forth the wind as the seed? Or, as previously stated, the wind produced by the karma of sentient beings can serve as the seed. The wind contains various fine substances, which, as causes of the same kind, draw forth the arising of coarse matter. Or, the destruction of worlds does not occur at the same time. There is no fault in other worlds having winds with various virtues coming here as seeds. Therefore, the Agama Sutra of the H化地部 (Huà dì bù, a Buddhist school) says that the wind blows seeds from other directions to here. As previously stated, the wind at the peak of the previous calamity, which calamity is at the peak here? Fire, water, and wind are at the peak of the upper three Dhyanas in order. Therefore, the World Honored One said that there are three peaks of calamities. When the fire calamity burns the world, the Abhasvara (jí guāng jìng, the heaven of radiant light in the Fourth Dhyana of the Form Realm in Buddhism) is the peak of this calamity. When the water calamity floods the world, the Subhakrtsna (biàn jìng tiān, the heaven of universal purity in the Third Dhyana of the Form Realm in Buddhism) is the peak of this calamity. When the wind calamity scatters the world, the Anabhraka (guǎng guǒ tiān, the heaven of great reward in the Fourth Dhyana of the Form Realm in Buddhism) is the peak of this calamity. Wherever the power of the calamity does not reach, that is said to be the peak of this calamity. Why do the first two of the three lower Dhyanas suffer from the fire, water, and wind calamities? Because the internal calamities in the three Dhyanas are equal to them. That is to say, what is the internal calamity in the First Dhyana? It is that which can burn and afflict the mind, like the external fire calamity. Therefore, the joy experienced in the Second Dhyana is the internal calamity, which, together with tranquility, moistens.

如水故。遍身粗重由此皆除故。經說苦根第二靜慮滅。以說內心喜得身輕安故。此地喜盛。餘地所無。故外水災極至於此。第三靜慮動息為內災。息亦是風等外風災。故若入此靜慮有如是內災生。此靜慮中遭是外災壞。故初靜慮內具三災。外亦具遭三災所壞。第二靜慮內有二災。故外亦遭二災所壞。第三靜慮內唯一災。故外但遭一災所壞。第四靜慮無有外災。以彼定無內災患故。由此佛說。彼名不動。內外三災所不及故。若爾彼地器應是常。不爾與有情俱生俱滅故。謂彼天處無總地形。但如眾星居處各別。有情于彼生時死時。所在天宮隨起隨滅。是故彼器體亦非常。所說三災云何次第。要先無間起七火災。其次定應一水災起。此後無間復七火災。度七火災還有一水。如是乃至滿七水災。復七火災後風災起。如是總有八七火災一七水災一風災起。水風災起皆從火災。從水風災必火災起。故災次第理必應然。何緣七火方一水災。極光凈天壽勢力故。謂彼壽量極八大劫。故至第八方一水災。由此應知要度七水八七火后乃一風災。由遍凈天壽勢力故。謂彼壽量六十四劫。故第八火方一風災。如諸有情修定漸勝。所感異熟身壽漸長。由是所居亦漸久住。外由內感理必應然。

說一切有部顯宗論卷第十七大正藏第 29

【現代漢語翻譯】現代漢語譯本：就像水一樣的原因。因為遍佈全身的粗重感都由此消除。經中說，苦的根源在第二靜慮（Dhyana，禪定）中滅除。因為（在第二靜慮中）內心喜悅，身體輕安。所以此地的喜樂最為強烈，是其他地方所沒有的。因此，外面的水災最多隻能到達這裡。第三靜慮（Dhyana，禪定）的動息是內在的災難。息也是風等外在的風災。所以如果進入此靜慮，就會有這樣的內在災難產生。此靜慮中會遭遇這樣的外在災難破壞。所以初靜慮（Dhyana，禪定）內在具有三種災難，外在也同樣會遭遇三種災難的破壞。第二靜慮（Dhyana，禪定）內在有兩種災難，所以外在也會遭遇兩種災難的破壞。第三靜慮（Dhyana，禪定）內在只有一種災難，所以外在只會遭遇一種災難的破壞。第四靜慮（Dhyana，禪定）沒有外在的災難，因為那個禪定沒有內在的災患。因此佛說，它被稱為『不動』，內外三種災難都無法到達。如果那樣，那裡的器世界應該是常住的？不是的，因為它與有情（Sattva，眾生）一同生滅。意思是那裡的天處沒有總的地形，只是像眾星一樣各自居住在不同的地方。有情（Sattva，眾生）在那裡出生或死亡時，所在的天宮也隨之生起或滅亡。因此，那裡的器世界也不是常住的。所說的三種災難是如何依次發生的？一定是先連續發生七次火災，然後必定發生一次水災。此後連續發生七次火災，度過七次火災後又發生一次水災。這樣直到發生七次水災後，再發生七次火災，然後發生風災。這樣總共有八個七次火災，一個七次水災，一次風災發生。水災和風災的發生都從火災開始，從水災和風災之後必定發生火災。所以災難的次序理應如此。為什麼七次火災之後才發生一次水災？因為極光凈天（Abhasvara，二禪天）的壽命和勢力。意思是他們的壽命極長，有八大劫（Kalpa，時劫）。所以到了第八大劫才發生一次水災。由此應該知道，要度過七次水災和八個七次火災後，才發生一次風災。因為遍凈天（Subhakrtsna，三禪天）的壽命和勢力。意思是他們的壽命有六十四劫（Kalpa，時劫）。所以第八次火災後才發生一次風災。就像有情（Sattva，眾生）修定的程度逐漸提高，所感得的異熟果報的身體和壽命也逐漸增長。因此，所居住的地方也逐漸長久。外在世界由內在業力所感，這是必然的道理。《說一切有部顯宗論》第十七卷《大正藏》第29卷

【English Translation】 English version: It is like water. Because the grossness and heaviness throughout the body are eliminated by this. The sutra says that the root of suffering is extinguished in the second Dhyana (meditative absorption). Because in the second Dhyana, inner joy is attained, and the body becomes light and at ease. Therefore, the joy in this realm is the most intense, which is not found in other realms. Thus, external water disasters can only reach this far. The movement and cessation of the third Dhyana (meditative absorption) is an internal disaster. Cessation is also an external wind disaster, such as wind. Therefore, if one enters this Dhyana, such internal disasters will arise. In this Dhyana, one will encounter such external disasters and be destroyed. Therefore, the first Dhyana (meditative absorption) internally possesses three disasters, and externally it will also encounter the destruction of three disasters. The second Dhyana (meditative absorption) internally has two disasters, so externally it will also encounter the destruction of two disasters. The third Dhyana (meditative absorption) internally has only one disaster, so externally it will only encounter the destruction of one disaster. The fourth Dhyana (meditative absorption) has no external disasters, because that Dhyana has no internal afflictions. Therefore, the Buddha said that it is called 'immovable,' because it is beyond the reach of the three internal and external disasters. If that is the case, then the vessel world there should be permanent? No, because it arises and ceases together with sentient beings (Sattva). It means that there is no general terrain in the heavens there, but like the stars, they each reside in different places. When sentient beings (Sattva) are born or die there, the heavenly palace where they reside also arises or ceases accordingly. Therefore, the vessel world there is also not permanent. How do the three disasters occur in sequence? There must first be seven consecutive fire disasters, and then there must be one water disaster. After that, there are seven consecutive fire disasters, and after passing through the seven fire disasters, there is another water disaster. This continues until after seven water disasters, there are seven fire disasters again, and then a wind disaster occurs. Thus, there are a total of eight sets of seven fire disasters, one set of seven water disasters, and one wind disaster. The occurrence of water and wind disasters both start from fire disasters, and after water and wind disasters, there must be fire disasters. Therefore, the sequence of disasters should be like this. Why is there one water disaster after seven fire disasters? Because of the lifespan and power of the Abhasvara (second Dhyana heaven). It means that their lifespan is extremely long, lasting for eight great Kalpas (eons). Therefore, a water disaster occurs only in the eighth great Kalpa. From this, it should be known that after passing through seven water disasters and eight sets of seven fire disasters, a wind disaster occurs. Because of the lifespan and power of the Subhakrtsna (third Dhyana heaven). It means that their lifespan is sixty-four Kalpas (eons). Therefore, a wind disaster occurs after the eighth fire disaster. Just as the degree of meditative absorption of sentient beings (Sattva) gradually increases, the body and lifespan of the resultant Vipaka (karmic result) also gradually increase. Therefore, the place where they reside also gradually becomes longer-lasting. The external world is felt by internal karma, this is an inevitable principle. Treatise on the Manifestation of the Doctrine of the Sarvastivada School, Volume 17 Taisho Tripitaka, Volume 29

冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第十八

尊者眾賢造

三藏法師玄奘奉　詔譯

辯業品第五之一

此中一類隨順造惡。怯難論者作如是言。如上所陳。諸內外事多種差別非業為因。現見世間果石等物眾多差別無異因故。謂從一種有多果生。無種為先有石等異。為對彼執故立宗言。頌曰。

世別由業生　　思及思所作　思即是意業　　所作謂身語

論曰。定由有情凈不凈業。諸內外事種種不同。云何知然。見業用故。謂世現見愛非愛果。差別生時定由業用。如農夫類由勤正業有稼穡等可愛果生。有諸愚夫行盜等業。便招非愛殺縛等果。復見亦有從初處胎不由現因有樂有苦。既見現在要業為先。方能引得愛非愛果。知前樂苦必業為先。故非無因。諸內外事自然而有種種差別。別所由業其體是何。謂心所思及思所作。故契經說。有二種業。一者思業。二思已業。思已業者。謂思所作。即是由思所等起義。應知思者即是意業。思所作者即身語業。如是二業于契經中。世尊說為三。謂身語意業。如是三業隨其次第。由所依自性等起故建立。此中已說意業自性。謂即是思。思如前辯。身語二業自性云何。頌曰。

此身語二業　　俱表無表性

【現代漢語翻譯】現代漢語譯本《阿毗達磨藏顯宗論》卷第十八

尊者眾賢造

三藏法師玄奘奉詔譯

辯業品第五之一

此處有一類人順應造作惡業。怯懦的論者這樣說：『如上面所陳述的，各種內外事物存在多種差別，並非由業力作為原因。現在世間所見的果實、石頭等物，存在眾多差別，卻沒有不同的原因。』他們認為從同一種子可以產生多種果實，沒有種子作為先決條件，也會有石頭等物的差異。爲了駁斥他們的執著，所以立下這樣的論點：

頌曰：

『世界差別由業生，思及思所作，思即是意業，所作謂身語。』

論曰：確實由於有情眾生的清凈或不清凈的業力，導致各種內外事物種種不同。如何得知是這樣呢？因為能看到業力的作用。也就是說，世間現在所見的可愛或不可愛的果報，在產生差別時，必定是由於業力的作用。比如農夫通過辛勤的正業，會有稼穡等可愛的果實產生；而有些愚蠢的人從事偷盜等惡業，便會招致不可愛的殺戮、束縛等果報。又看到有些眾生從最初入胎時，不由現在的因緣，就有快樂或痛苦。既然看到現在需要以業力為先決條件，才能引得可愛或不可愛的果報，就知道之前的快樂或痛苦必定是以業力為先決條件，所以並非沒有原因。各種內外事物自然而然地存在種種差別，這些差別所由來的業力，它的本體是什麼呢？就是心所的思以及思所作。所以契經中說，有兩種業：一是思業，二是思已業。思已業，就是思所作，也就是由思所等起的意思。應當知道，思就是意業，思所作就是身語業。像這樣兩種業，在契經中，世尊說為三種，即身語意業。這三種業按照次序，由所依、自性、等起而建立。這裡已經說了意業的自性，就是思。思如前面所辨析的。身語二業的自性是什麼呢？

頌曰：

『此身語二業，俱表無表性。』

【English Translation】 English version Abhidharma-kosa-sastra, Volume 18

Composed by Venerable Vasubandhu

Translated by Tripitaka Master Xuanzang under Imperial Order

Chapter 5: Discrimination of Karma, Part 1

Here, one type follows and creates evil. Timid debaters say this: 'As stated above, the various differences in internal and external matters are not caused by karma. It is evident in the world that fruits, stones, and other things have many differences without different causes.' They argue that multiple fruits can arise from one seed, and differences in stones and other things can exist without a seed as a prerequisite. To counter their attachment, the following thesis is established:

Verse:

'The world's distinctions arise from karma, from thought (cetana) and what is produced by thought; thought is mental karma, what is produced is bodily and verbal.'

Treatise: Indeed, due to the pure or impure karma of sentient beings, various internal and external matters are different. How is this known? Because the function of karma is seen. That is to say, the lovable or unlovable consequences seen in the world arise with distinctions, definitely due to the function of karma. For example, farmers, through diligent and righteous actions, have lovable results such as crops. Some foolish people, engaging in activities such as theft, invite unlovable results such as killing and bondage. Furthermore, it is seen that some beings, from the initial moment of conception, have happiness or suffering not caused by present conditions. Since it is seen that present karma is a prerequisite for obtaining lovable or unlovable results, it is known that previous happiness or suffering must have karma as a prerequisite, and therefore it is not without cause. The various differences that naturally exist in internal and external matters, what is the essence of the karma from which these differences arise? It is the mental thought (cetana) and what is produced by thought. Therefore, the sutras say that there are two types of karma: one is karma of thought, and the other is karma produced by thought. Karma produced by thought refers to what is produced by thought, which means what arises from thought. It should be known that thought is mental karma, and what is produced by thought is bodily and verbal karma. These two types of karma are described by the World Honored One in the sutras as three types: bodily, verbal, and mental karma. These three types of karma are established in order, based on their support, nature, and arising. Here, the nature of mental karma has already been explained, which is thought. Thought has been analyzed previously. What is the nature of bodily and verbal karma?

Verse:

'These bodily and verbal karmas both have manifesting and non-manifesting nature.'

論曰。應知如是所說諸業中。身語二業俱表無表性。故本論言。云何身業謂身所有。表及無表。云何語業謂語所有表及無表。復有何緣。唯身語業表無表性。意業不然。以意業中無彼相故。謂能表示故名為表。表示自心令他知故。思無是事故不名錶。由此但言。身語二業能表非意。意無表故無表亦無。以無表名遮相似故。是表種類。然不能表立無表名。順正理中別釋無理。謂無相續所依心故。為身語動是表業耶。不爾云何。頌曰。

身表許別形　　非行有為法　有剎那盡故　　應無無因故　生因應滅故　　無決定因故　地等無異故　　了相有別故　取不待余故　　相違因別故　有滅不滅故　　許別有微故　非二根取故　　彼定意境故　分別堅等已　　長等智方生　一面觸多生　　比知有長等　于多觸聚中　　定有長等故　同故過同故　　語表許言聲

論曰。發毛等聚總名為身。於此身中有心所起。四大種果形色差別。能表示心名為身表。如思自體。雖剎那滅而立意業。于理無違。如是身形立為身業。不立顯色及大種等為身表者。表通三性。此等皆唯無記性故。又顯色等不隨作者。欲樂生故。又設離心亦得生故。表必待心方得生故。若大種等一心所生。如體有差別。法亦應爾故。然

【現代漢語翻譯】現代漢語譯本：論中說，應當知道，如上所說的各種業中，身業和語業都具有表和無表兩種性質。所以《本論》中說：『什麼是身業？就是身體所具有的表和無表。什麼是語業？就是語言所具有的表和無表。』又是什麼緣故，只有身業和語業具有表和無表兩種性質，而意業卻沒有呢？因為意業中沒有那種相的緣故。能夠表示的叫做『表』，表示自己的心意讓別人知道的緣故。思不是這樣的，所以不叫做『表』。因此只說身業和語業能夠表示，而不是意業。意沒有無表，所以無表也沒有。因為無表這個名稱是遮遣相似的緣故，是表的一種。然而不能表示，所以立名為無表。《順正理論》中特別解釋了其中的道理，說是因為沒有相續所依的心的緣故。那麼，身體和語言的動作是表業嗎？不是的，那是什麼呢？頌中說：

『身表許別形，非行有為法，有剎那盡故，應無無因故，生因應滅故，無決定因故，地等無異故，了相有別故，取不待余故，相違因別故，有滅不滅故，許別有微故，非二根取故，彼定意境故，分別堅等已，長等智方生，一面觸多生，比知有長等，于多觸聚中，定有長等故，同故過同故，語表許言聲。』

論中說，頭髮、毛髮等的聚集總稱為身體。在這個身體中，有心所生起的，四大種的果，形色的差別，能夠表示心意的，叫做身表。如同思的自體，雖然剎那間滅亡，而成立為意業，在道理上沒有違背。像這樣，身體的形狀成立為身業。不成立顯色以及大種等為身表的原因是，表通於三種性質（善、惡、無記），而這些都只是無記性的緣故。而且顯色等不隨著作者的意願而產生，又假設離開心意也可以產生，而表必須依靠心意才能產生。如果大種等一心所生，如同體有差別，法也應該如此。

【English Translation】 English version: The treatise states: It should be known that among the aforementioned karmas, both physical and verbal karmas possess the nature of both manifestation (表, biǎo) and non-manifestation (無表, wú biǎo). Therefore, the original treatise says: 'What is physical karma? It is the manifestation and non-manifestation possessed by the body. What is verbal karma? It is the manifestation and non-manifestation possessed by speech.' Furthermore, what is the reason that only physical and verbal karmas possess the nature of manifestation and non-manifestation, while mental karma does not? It is because mental karma does not possess that characteristic. That which is capable of expressing is called 'manifestation,' because it expresses one's own mind to make it known to others. Thought is not like this, so it is not called 'manifestation.' Therefore, it is only said that physical and verbal karmas are capable of manifestation, but not mental karma. Because the mind has no non-manifestation, there is also no non-manifestation. Because the name 'non-manifestation' is to negate similarity, it is a type of manifestation. However, it cannot manifest, so it is named non-manifestation. The Shun Zheng Li Lun (順正理論) specifically explains the reason, saying it is because there is no mind that relies on continuity. Then, are the actions of the body and speech manifestation karma? No, what are they then? The verse says:

'Physical manifestation is admitted as distinct form, Not action, conditioned dharma, Because it has momentary cessation, It should be without cause, Because the cause of arising should cease, There is no definite cause, Because earth and others are not different, The perceived characteristics are different, Taking does not depend on others, Conflicting causes are different, Some cease, some do not cease, Admit distinct subtle elements, Not taken by two senses, That is definitely the object of mind, Having distinguished hardness and so on, The knowledge of length and so on then arises, One side touches many arises, Inferentially know there is length and so on, In many touch aggregates, There is definitely length and so on, Same cause, same fault, Verbal manifestation is admitted as speech sound.'

The treatise states: The collection of hair and so on is generally called the body. In this body, there are the results of the four great elements (四大種, sì dà zhǒng) produced by the mind, the differences in form and color, which are capable of expressing the mind, and are called physical manifestation. Just like the self-nature of thought, although it ceases in an instant, it is established as mental karma, which is not contradictory in principle. In this way, the shape of the body is established as physical karma. The reason for not establishing visible form and the great elements as physical manifestation is that manifestation is common to the three natures (善, shàn - good, 惡, è - evil, 無記, wú jì - neutral), while these are all only of neutral nature. Moreover, visible form and so on do not arise according to the author's wishes, and it is assumed that they can arise even without the mind, while manifestation must rely on the mind to arise. If the great elements and so on are produced by a single mind, just as the substance has differences, the dharma should also be so.

不可謂一心所生有差別體成差別性。復云何知身語二業有善不善。契經說故。如契經言。諸有染污眼耳所識法。彼具壽為非諸有清凈眼耳所識法說亦如是。復云何知四大種等唯無記性。亦由經說。如契經言。或有一類身住十年。乃至廣說說心意識異滅異生。故大種等唯無記性。雖諸行法因果無間。異方生時。約世俗說名為行動。亦名錶業。而身表業必是勝義。非一切行實有行動。以有為法有剎那故。非諸行體轉至余方。乃有滅義。以有為法是處才生即還謝滅。剎那何謂。謂極少時此更無容前後分析。時復何謂。謂有過去未來現在分位不同。由此數知諸行差別。于中極少諸行分位。名為剎那。故如是說。時之極促故名剎那。此中剎那但取諸法有作用位。謂唯現在。即現在法有住份量。名有剎那。如有月子。或能滅壞故名剎那。是能為因滅諸法義。謂無常相能滅諸法。此俱行法名有剎那。復如何知諸有為法皆剎那滅必不久住。以諸有為后必盡故。現有滅法。有待客因。既不待客因才生已即滅。若初不滅后亦應然以後與初主因等故。既見後有盡。知前唸唸滅。若謂不然。世現見故。謂世現見薪等先有。由后與火客因合時。便致滅無不復見故。定無餘量過現量者。故非諸法滅皆不待客因。豈不應如鈴聲燈焰。如彼聲焰雖離手風

。剎那剎那由主因滅。而手風合余不更生。后聲焰無不復可取。如是薪等由主滅因。令唸唸滅后與火合。便於滅位不作余因。以後不生不復可取。是故此義由比量成。非現量得。何謂比量。謂應如生無無因故。以有為法不見不待客主二因而得生者。謂羯剌藍芽墻識等。必待精血水土根等外緣資助。然後得生。若待客因薪等滅者。則有為法應並如生。要待客因然後得滅。而世現見覺焰音聲。不待客因由主因滅故一切行滅。皆不待客因。由此諸有為才生已即滅。滅因常合故。剎那滅義成。又若薪等滅火合為因。于熟變生中有下中上。應生因體即成滅因。所以者何。謂由火合能令薪等有熟變生。中上熟生下中熟滅。即生因體應成滅因。然理不應。因彼此有即復因彼此法成無。若謂焰生不停住故無斯過者。理亦不然。體類不殊無決定理。能為生滅二種因故。且於火焰差別生中。容計能生能滅因異。于地水酢灰雪日合。能令薪等熟變生中。如何計度生滅因異。故諸法。滅不待客因。但由主因令諸法滅。由如是理證。剎那滅義成是故有為皆無行動。無行動故。所說身表是形差別。其理極成。云何知形顯外別有。以形與顯了相別故。若形即用顯色為體。了相於中應無差別。既有長白二了相異。故於顯外別有形色。現見有觸同根所取。

【現代漢語翻譯】現代漢語譯本剎那剎那，諸法由其自身的主要原因而消滅。即使有風的助力，火焰也不會再次燃起。後來的聲音和火焰也不會再被感知到。就像木柴等燃料，由於自身的主要消滅原因，導致每一念都在消滅，並與火焰結合。在消滅的位置上，它們不會產生其他的因，之後也不會再生，無法再次被感知。因此，這個道理是通過比量（anumāna，推理）成立的，而不是通過現量（pratyakṣa，直接感知）獲得的。什麼是比量呢？就是說，有為法（saṃskṛta，因緣和合而生的事物）的產生不是沒有原因的。因為我們沒有看到任何有為法是不依賴於客體和主體兩種原因而產生的。比如羯剌藍（kalala，受精卵）、嫩芽、墻壁、意識等等，都必須依賴於精血、水土、根等外部條件的資助，然後才能產生。如果說依賴於客體的原因，比如木柴等燃料的消滅，那麼有為法的消滅也應該像產生一樣，需要依賴於客體的原因。但是，我們現在看到火焰、聲音等，它們的消滅並不依賴於客體的原因，而是由於自身的主要原因而消滅。因此，一切有為法的消滅，都不依賴於客體的原因。由於一切有為法一生起就立即消滅，消滅的原因一直存在，所以剎那消滅的道理成立。此外，如果說木柴等燃料的消滅與火焰的結合是原因，那麼在成熟變化的過程中，會有下、中、上三種程度。那麼，產生的原因本身就應該成為消滅的原因。為什麼這麼說呢？因為通過火焰的結合，能夠使木柴等燃料有成熟變化，使中上等的成熟產生，下中等的成熟消滅。那麼，產生的原因本身就應該成為消滅的原因。然而，這個道理是不成立的。原因和結果彼此存在，那麼原因和結果的法則就會變得沒有意義。如果說火焰的產生不停留，所以沒有這個過失，那麼這個道理也是不成立的。因為本體和種類沒有區別，所以沒有決定性的道理，能夠成為產生和消滅兩種原因。即使在火焰的差別產生中，可以認為能夠產生和能夠消滅的原因是不同的，但是在土地、水、醋、灰、雪與太陽的結合中，能夠使木柴等燃料成熟變化，如何區分產生和消滅的原因呢？所以，諸法的消滅不依賴於客體的原因，而是由於自身的主要原因使諸法消滅。通過這樣的道理，可以證明剎那消滅的道理成立。因此，有為法都沒有行動。因為沒有行動，所以所說的身表只是形狀的差別，這個道理非常成立。如何知道形狀和顯色是外在的差別呢？因為形狀和顯色的了別相是不同的。如果形狀就是以顯色為本體，那麼了別相在其中應該沒有差別。既然有長和白兩種了別相的不同，所以在顯色之外，另有形狀的顏色。現在看到有觸覺，是同一個根所取。

【English Translation】 English version Moment by moment, phenomena cease due to their own primary cause. Even with the aid of wind, the flame does not rekindle. Subsequent sounds and flames are no longer perceptible. Similarly, fuel such as firewood, due to its own primary cause of cessation, causes each moment to cease and combine with fire. In the state of cessation, they do not create other causes, and thereafter they are not reborn and cannot be perceived again. Therefore, this principle is established through inference (anumāna), not through direct perception (pratyakṣa). What is inference? It is that the conditioned phenomena (saṃskṛta), do not arise without a cause. Because we have not seen any conditioned phenomena that arise without relying on both objective and subjective causes. For example, kalala (embryo), sprouts, walls, consciousness, etc., must rely on the assistance of external conditions such as semen, blood, water, soil, roots, etc., before they can arise. If it is said that the cessation depends on objective causes, such as the cessation of firewood, then the cessation of conditioned phenomena should also be like their arising, requiring reliance on objective causes. However, we now see that the cessation of flames, sounds, etc., does not depend on objective causes, but ceases due to their own primary cause. Therefore, the cessation of all conditioned phenomena does not depend on objective causes. Since all conditioned phenomena cease immediately upon arising, and the cause of cessation is always present, the principle of momentary cessation is established. Furthermore, if it is said that the cessation of fuel such as firewood and its combination with fire is the cause, then in the process of maturation and change, there will be three degrees: lower, middle, and upper. Then, the cause of production itself should become the cause of cessation. Why is this so? Because through the combination of fire, the fuel such as firewood can undergo maturation and change, causing the maturation of the middle and upper grades to arise, and the maturation of the lower and middle grades to cease. Then, the cause of production itself should become the cause of cessation. However, this principle is not established. If cause and effect exist mutually, then the laws of cause and effect will become meaningless. If it is said that the arising of flames does not stop, so there is no fault, then this principle is also not established. Because the substance and type are not different, there is no definitive principle that can be both the cause of production and the cause of cessation. Even in the differential arising of flames, it can be considered that the causes that can produce and can cease are different, but in the combination of earth, water, vinegar, ash, snow, and sun, which can cause fuel such as firewood to mature and change, how can the causes of production and cessation be distinguished? Therefore, the cessation of phenomena does not depend on objective causes, but phenomena cease due to their own primary cause. Through such reasoning, it can be proved that the principle of momentary cessation is established. Therefore, conditioned phenomena have no movement. Because there is no movement, the so-called bodily expression is only a difference in shape, and this principle is very well established. How do we know that shape and color are external differences? Because the distinguishing characteristics of shape and color are different. If shape is based on color, then the distinguishing characteristics should have no difference in it. Since there are differences in the distinguishing characteristics of length and whiteness, there is a color of shape other than color. Now we see that there is touch, which is taken by the same root.

了相異故體有差別。如堅與冷或暖與堅。如是白長雖同根取。而了相異故體應別。是故顯形其體各異。又諸形色體必非顯。以不待顯能取形故如不待余顯有餘顯覺生。二顯相望各別有體。既有形覺不待顯生。故知顯形定別有體。又相違因有差別故非體無異可有與此。與彼相違二因差別。若必不併說名相違。相違即因二法有此。相違因異。故體應別。現見世間。相違因異。體必有別。如心受等。同種類法必不併故。雖顯與形同居一聚。而見形顯有壞有存。故知相違因有差別。非體無異。可由相違因有差別有存有壞。是故形顯體別義成。然心受等雖有差別相違因義。而互為因方得生故。存壞必等。又顯與形有滅不滅。故知二法體別理成。現見世間名別體一。定無一滅一不滅義。如即火界亦名為暖。既見顯形雖同一聚。而有一滅一不滅時。故知顯形定別有體。若謂形色無別極微如顯極微故非實者。亦不應理。許形極微如顯有故。非不實有。如諸顯色。一一極微。無獨起理。設有獨起。以極細故非眼所得。于積集時眼可得故。證知定有顯色極微。形色極微亦應如是。寧獨不許有實極微諸有對色所積集處。皆決定有極微可得。既于聚色差別生中。有形覺生猶如顯覺。是故定應別有如種。能成長等形色極微。非顯極微即成長等。假

【現代漢語翻譯】現代漢語譯本了相的差異導致實體的差別。例如堅硬和寒冷，或者溫暖和堅硬。同樣，白色和長度雖然都源於相同的根源，但由於了相不同，實體也應該不同。因此，顯色和形狀各自有不同的實體。此外，所有形狀的實體必然不是顯色，因為不需要顯色就能感知形狀，就像不需要額外的顯色就能產生顯色的感覺一樣。兩種顯色相互對立，各自有獨立的實體。既然有形狀的感覺，不需要顯色就能產生，因此可知顯色和形狀必定有不同的實體。另外，由於相違的原因存在差別，所以實體不可能沒有差異。與此和與彼相違的兩種原因存在差別。如果必定不能並存，就稱為相違。相違即是原因，兩種法有此相違。相違的原因不同，所以實體應該不同。現在世間所見，相違的原因不同，實體必定不同，例如心和感受等。同種類的法必定不能並存。雖然顯色和形狀同處一處，但看到形狀和顯色有壞滅和存在的不同，因此可知相違的原因存在差別。實體不可能沒有差異，卻由於相違的原因存在差別而有存在和壞滅的不同。因此，形狀和顯色實體不同的道理成立。然而，心和感受等雖然有差別相違的原因，但由於互相作為原因才能產生，所以存在和壞滅必定相同。此外，顯色和形狀有滅和不滅的不同，因此可知兩種法的實體不同。現在世間所見，名稱不同但實體相同，必定沒有一個滅和一個不滅的道理。例如火界也稱為溫暖。既然看到顯色和形狀雖然同處一處，但有一個滅和一個不滅的時候，因此可知顯色和形狀必定有不同的實體。如果認為形狀和顯色沒有不同的極微，就像顯色的極微一樣，所以不是真實存在，這也是不合理的。因為承認形狀的極微就像顯色一樣存在，所以不是不真實存在，就像各種顯色一樣。每一個極微，沒有單獨產生的道理。即使有單獨產生的情況，由於極其細微，所以眼睛無法感知。在聚集的時候，眼睛可以感知，證明一定有顯色的極微。形狀的極微也應該如此。怎麼能單獨不承認有真實的極微呢？所有有對色的聚集之處，都一定有極微可以得到。既然在聚集的顏色產生差別中，有形狀的感覺產生，就像顯色的感覺一樣，因此必定應該有像種子一樣的東西，能夠成長為長度等形狀的極微。顯色的極微不能成長為長度等，這是虛假的。

【English Translation】 English version The difference in appearances leads to the difference in entities. For example, hardness and coldness, or warmth and hardness. Similarly, whiteness and length, although originating from the same root, should have different entities due to different appearances. Therefore, visible forms and shapes each have different entities. Furthermore, the entity of all shapes is necessarily not visible form, because shape can be perceived without visible form, just as the feeling of visible form can arise without the need for additional visible form. Two visible forms are opposed to each other, each having an independent entity. Since there is a feeling of shape that arises without the need for visible form, it can be known that visible form and shape must have different entities. In addition, since there are differences in conflicting causes, it is impossible for entities to have no differences. There are differences in the two causes that conflict with 'this' and 'that'. If they necessarily cannot coexist, it is called conflict. Conflict is the cause, and the two dharmas have this conflict. Different conflicting causes, so the entities should be different. As seen in the world now, different conflicting causes, the entities must be different, such as mind and feelings, etc. Dharmas of the same kind necessarily cannot coexist. Although visible form and shape are in the same place, seeing that shape and visible form have differences in destruction and existence, it can be known that there are differences in conflicting causes. It is impossible for entities to have no differences, yet have differences in existence and destruction due to differences in conflicting causes. Therefore, the principle that visible form and shape have different entities is established. However, although mind and feelings, etc., have different conflicting causes, because they can only arise by acting as causes for each other, existence and destruction must be the same. In addition, visible form and shape have differences in extinction and non-extinction, so it can be known that the entities of the two dharmas are different. As seen in the world now, names are different but entities are the same, there is definitely no principle of one being extinguished and one not being extinguished. For example, the fire element is also called warmth. Since it is seen that visible form and shape, although in the same place, have a time when one is extinguished and one is not extinguished, it can be known that visible form and shape must have different entities. If it is thought that shape and visible form do not have different ultimate particles (paramanu), just like the ultimate particles of visible form, so they are not truly existent, this is also unreasonable. Because it is admitted that the ultimate particles of shape exist like visible form, so they are not unreal, just like various visible forms. Each ultimate particle has no reason to arise alone. Even if there is a case of arising alone, because it is extremely subtle, the eyes cannot perceive it. When gathering, the eyes can perceive it, proving that there must be ultimate particles of visible form. The ultimate particles of shape should also be like this. How can one not admit that there are real ultimate particles? In all places where colored objects gather, there must be ultimate particles that can be obtained. Since in the generation of differences in gathered colors, there is a feeling of shape arising, just like the feeling of visible form, there must be something like a seed that can grow into ultimate particles of shape such as length. The ultimate particles of visible form cannot grow into length, etc., this is false.

所依壞。假必壞故。以假用實為自體故。若顯極微成粗顯色及形色者。則一聚中顯色壞時。形亦應壞。所依一故。如諸顯色。既見顯壞形色猶存。故知顯形所依各別。所依既別。體別理成。經主此中作如是難。若謂實有別類形色。則應一色二根所取。謂於色聚長等差別眼見身觸俱能了知由此應成二根取過。理無色處二根所取。然如依觸取長等相。如是依顯能取于形。此難不然。非許長等諸假形色二根取故。以彼長等諸假有法。定是意識所緣境故。一切假有唯是意識所緣境界。如前已辯能成長等如種極微。如是安布說為長等。是無分別眼識所取。非身能取。如是形色如依身根。了堅濕等。了長短等。不如是故。以非闇中了堅濕等。即于彼位或次後時。即能了知長短等相。要先分別堅等相已。然後長等比智方生。故長等形非身根境。謂於一面觸多生中。依身根門分別觸已。方能比度知觸俱行。眼識所牽意識所受。如是相狀差別形色。如見火色及嗅花香。能憶俱行火觸花色。經主於此復作是言。諸有二法定不相離。故因取一可得念余。無觸與形定不相離。如何取觸能定憶形。此亦非理。現見世間諸觸聚中有形定故。謂形於觸雖無定者。而於一面多觸生中定有長色。於一切處觸遍生中定有圓色。如是等類隨應當知。是故所引同

【現代漢語翻譯】現代漢語譯本所依之物會壞滅，因為假立之物必然會壞滅。這是因為以虛假之用作為真實的自體。如果顯現的極微成為粗顯的顏色和形狀，那麼在一個聚集體中，當顯色壞滅時，形狀也應該壞滅，因為它們的所依是同一個。就像各種顯色一樣，既然看到顯色壞滅而形狀仍然存在，因此可知顯色和形狀的所依是各自不同的。所依既然不同，本體不同的道理就成立了。論主在此提出這樣的詰難：如果認為確實存在不同類別的形狀，那麼應該出現一種顏色被兩種感官所取的情況，即對於顏色聚集體的長短等差別，眼睛能看到，身體能觸到，都能了知，由此應該構成兩種感官取境的過失。道理上沒有顏色是兩種感官所能取到的。然而，就像依靠觸覺來獲取長短等相一樣，也可以依靠顯色來獲取形狀。這個詰難是不成立的，因為並不承認長短等這些虛假的形狀是被兩種感官所取到的。因為這些長短等虛假的存在，一定是意識所緣的境界。一切虛假的存在都只是意識所緣的境界，正如前面已經辨析過的。能夠成長為長短等形狀，就像種子和極微一樣。像這樣安立的形狀，被無分別的眼識所取，而不是身體所能取到的。就像形狀依靠身根，了知堅硬、潮濕等觸覺一樣，了知長短等形狀並非如此。因為不是在黑暗中了知堅硬、潮濕等觸覺，就在那個位置或者稍後的時候，就能了知長短等相。而是要先分別堅硬等相之後，然後才能通過比較推知長短等。所以長短等形狀不是身根的境界。也就是說，在同一面接觸多次產生觸覺的過程中，依靠身根的感知，分別觸覺之後，才能通過比較推知觸覺同時伴隨著眼識所牽引、意識所感受的形狀差別。就像看到火的顏色和聞到花的香味一樣，能夠回憶起同時伴隨的火的觸覺和花的顏色。論主在此又提出這樣的觀點：凡是有兩種法必定不相分離，所以因為取一種法可以回憶起另一種法。沒有觸覺和形狀是必定不相分離的，如何取觸覺能夠確定地回憶起形狀呢？這也是不合理的，因為現在看到世間的各種觸覺聚集體中，形狀是確定的。也就是說，形狀對於觸覺雖然沒有必然性，但是在同一面多次產生觸覺的過程中，一定有長形。在所有地方觸覺普遍產生的過程中，一定有圓形。像這樣的類別，應該根據情況瞭解。因此，所引用的類比是相同的。

【English Translation】 English version That which is relied upon will perish, because that which is falsely established will inevitably perish. This is because it takes false usage as its real self. If manifest subtle particles become coarse manifest colors and shapes, then when manifest colors perish in a cluster, shapes should also perish, because their basis is the same. Just as various manifest colors, since we see manifest colors perish while shapes still exist, we know that the bases of manifest colors and shapes are different. Since the bases are different, the principle that the entities are different is established. The author of the scripture raises the following objection here: If it is said that there are indeed different kinds of shapes, then one color should be perceived by two senses, that is, for the differences in length, etc., of a cluster of colors, the eyes can see and the body can touch, both can know, and thus it should constitute the fault of two senses perceiving. In principle, no color is perceived by two senses. However, just as one relies on touch to perceive length, etc., one can also rely on manifest color to perceive shape. This objection is not valid, because it is not admitted that these false shapes such as length, etc., are perceived by two senses. Because these false existences such as length, etc., are definitely the objects of consciousness. All false existences are only the objects of consciousness, as has been discussed before. That which can grow into shapes such as length, etc., is like seeds and subtle particles. Shapes established in this way are perceived by non-discriminating eye consciousness, not by the body. Just as shape relies on the body sense to know hardness, wetness, etc., knowing length, shortness, etc., is not like that. Because one does not know hardness, wetness, etc., in the dark, and then at that position or later, immediately know length, shortness, etc. Rather, one must first distinguish hardness, etc., and then infer length, etc., through comparison. Therefore, shapes such as length, etc., are not the objects of the body sense. That is to say, in the process of touching multiple times on the same side, relying on the perception of the body sense, after distinguishing touch, one can infer through comparison that touch is accompanied by the shape difference drawn by eye consciousness and perceived by consciousness. Just as seeing the color of fire and smelling the fragrance of flowers, one can recall the touch of fire and the color of flowers that accompany them. The author of the scripture further states here: Whenever there are two dharmas that are inseparable, one can recall the other by perceiving one. Touch and shape are not necessarily inseparable, how can one definitely recall shape by perceiving touch? This is also unreasonable, because now we see that in the various clusters of touch in the world, shape is definite. That is to say, although shape is not necessarily related to touch, there must be a long shape in the process of touching multiple times on the same side. There must be a round shape in the process of touch being universally produced in all places. Such categories should be understood according to the situation. Therefore, the analogy cited is the same.

喻成立。又此與彼義應同故。謂暖觸於色及白色。于香亦無有定如形於觸。不應因彼火色花香。便能念知火觸花色。故非由此能遮遣形。異於顯色別有體義。又顯同形應有過故。謂眼喉中亦得煙觸。或時以鼻嗅彼煙香。因此了知煙中顯色。亦應顯色二根所取。非實物有如依身根。了諸觸已知長等相。是故身表是別形色。實有義成。語表業云何。謂言聲為體。離聲無別語能表故。非如身意離業別有。以語業名依體立故。如是已辯二表業相。無表業相初品已辯。定應許此是實有性。所以者何。頌曰。

說三無漏色　　增非作等故

論曰。以契經說色有三種。此三為處攝一切色。一者有色有見有對。二者有色無見有對。三者有色無見無對。除無表色。更復說何為此中第三無見無對色。由是無表實有理成。又契經中說。有無漏色。如契經說。無漏法雲何。謂於過去未來現在諸所有色不起愛恚。乃至識亦然。是名無漏法。除無表色。何法名為此契經中諸無漏色十有色界。佛于經中一向說為有漏性故。由此無表實有理成。又契經說。有福增長。如契經言。諸有凈信若善男子或善女人。成就有依七福業事。若行若住若寐若覺。恒時相續。福業漸增福業續起。無依亦爾。除無表業。若起余心或無心時。依何法說福業增長。無

【現代漢語翻譯】現代漢語譯本：

這個比喻是成立的。而且這個和那個的意義應該相同。例如，暖觸對於顏色和白色，就像形狀對於觸覺一樣，對於香味也沒有一定的關係。不應該因為火的顏色、花的香味，就能念知火的觸覺、花的顏色。所以不能由此來否定形狀不同於顯色，而有其獨立的體性的意義。而且，顯色和形狀相同，應該有過失。例如，在眼睛和喉嚨中也能感受到煙的觸覺，或者有時用鼻子聞到煙的香味，因此就能了知煙中的顯色，也應該顯色能被兩種感官所取。如果不是真實存在的物體，就像依靠身體的根，瞭解各種觸覺，已經知道長短等形狀。因此，身表是不同的形狀和顏色，真實存在的意義成立。語表業是什麼呢？就是以言語的聲音為體性。離開聲音就沒有其他的語言能夠表達。不像身業和意業離開業還有其他的體性。因為語業的名稱是依靠體性而建立的。像這樣已經辨析了身表業和語表業的相狀。無表業的相狀在初品中已經辨析過了，一定應該承認這是真實存在的。為什麼呢？頌詞說：

『說三無漏色，增非作等故。』

論述說：因為契經中說色有三種，這三種包含了所有的色。第一種是有色有見有對（具有顏色，可以被看見，並且有對礙），第二種是有色無見有對（具有顏色，不能被看見，但是有對礙），第三種是有色無見無對（具有顏色，不能被看見，也沒有對礙）。如果排除無表色，還能說什麼屬於這第三種無見無對的色呢？因此，無表色真實存在的道理成立。而且，契經中說有無漏色。例如契經說：『無漏法是什麼？就是對於過去、未來、現在的所有顏色不起愛和嗔恨，乃至對於識也是這樣。』這叫做無漏法。如果排除無表色，什麼法能被稱為這個契經中的無漏色呢？佛在經中一向都說為有漏的性質。因此，無表色真實存在的道理成立。而且，契經中說有福德增長。例如契經說：『如果有具有清凈信仰的善男子或善女人，成就具有所依的七種福業之事，無論是行走、站立、睡眠、醒來，恒常相續，福業逐漸增長，福業持續生起，沒有所依也是這樣。』如果排除無表業，如果生起其他的心或者沒有心的時候，依靠什麼法來說福業增長呢？沒有。

【English Translation】 English version:

The analogy is established. Moreover, this and that should have the same meaning. For example, warm touch in relation to color and white is like shape in relation to touch, and it has no fixed relationship to fragrance either. One should not be able to recall the touch of fire or the color of a flower simply because of the color of fire or the fragrance of a flower. Therefore, one cannot use this to deny that shape is different from visible form and has its own independent entity. Furthermore, if visible form and shape were the same, there would be a fault. For example, one can feel the touch of smoke in the eyes and throat, or sometimes smell the fragrance of smoke with the nose. Therefore, if one could understand the visible form in the smoke, visible form should also be perceived by two senses. If it were not a real object, like relying on the body's senses to understand various touches and already know lengths and other shapes, then the bodily expression is a distinct shape and color, and the meaning of its real existence is established. What is verbal action (語表業)? It is speech with sound as its essence. There is no other language that can express anything apart from sound. It is not like bodily and mental actions, which have other entities apart from the action itself. Because the name 'verbal action' is established based on its essence. In this way, the characteristics of bodily and verbal actions have been analyzed. The characteristics of non-revealing action (無表業) have already been analyzed in the first chapter, and it must be admitted that it is truly existent. Why? The verse says:

'It speaks of the three unconditioned forms, because of increase, non-action, etc.'

The treatise says: Because the sutras say that there are three kinds of form, and these three encompass all forms. The first is visible form with resistance (有色有見有對), the second is form with resistance but not visible (有色無見有對), and the third is form that is neither visible nor resistant (有色無見無對). If we exclude non-revealing form, what else can be said to belong to this third kind of form that is neither visible nor resistant? Therefore, the principle of the real existence of non-revealing form is established. Moreover, the sutras say that there is unconditioned form. For example, the sutra says: 'What is unconditioned dharma? It is not giving rise to love or hatred for all colors in the past, future, and present, and so on for consciousness as well.' This is called unconditioned dharma. If we exclude non-revealing form, what dharma can be called the unconditioned form in this sutra? The Buddha always speaks of it as having a conditioned nature in the sutras. Therefore, the principle of the real existence of non-revealing form is established. Moreover, the sutras say that there is an increase in merit. For example, the sutra says: 'If there are good men or good women who have pure faith and accomplish the seven meritorious deeds with a basis, whether walking, standing, sleeping, or waking, constantly and continuously, meritorious deeds gradually increase, and meritorious deeds continue to arise, even without a basis.' If we exclude non-revealing action, if other thoughts arise or if there is no thought, what dharma is relied upon to say that meritorious deeds increase? There is none.

依福中。既無表業。寧有無表誰言此中。無有表業。理應有故。謂聞某處某方邑中現有如來或弟子住生歡喜故福常增者。彼必應有增上信心。遙向彼方敬申禮讚。起福表業及福無表。而自莊嚴希親奉覲。故依無表說福增長。又非自作但遣他為。若無無表業。不應成業道。以遣他表非彼業道攝。此業未能正作所作故。使作所作已。此性無異故。然由先表及能起思為加行故。后時教者雖起善心。多時相續仍有不善。得相續生使所作成。時有力能引如是類大種及造色生。此所造色生。是根本業道。即彼先表及能起思現在前時為因。能取今所造色為等流果。於今正起無表色時。彼在過去能與今果。唯彼先時所起思業。于非愛果為牽引因。彼業道生能為助滿。令所引果決定當生。無表若無此應非有。又若無無表。應無八道支。以在定時語等無故。由此無表實有理成。此無表名。為目何體。目遠離體。遠離非作非造。無表一體異名。非唯遮作即名無表。如世間說非婆羅門。世共了知別目一類。業為因故。如彩畫業。此無表色亦立業名。因表因思而得生故。為諸無表皆二力生。不爾云何唯欲界系。所有無表可由強力二因所生。以欲界思非等引故。離身語表無有功能。發無表業靜慮俱思定力持故。不待于表有勝功能發無表業。由此無表

【現代漢語翻譯】現代漢語譯本依福中（依靠福德之中）。既然沒有表業（可以表現出來的行為），怎麼會有無表（無法表現出來的行為）呢？誰說這裡面沒有表業？按道理來說應該有啊。比如說，聽說某個地方某個城鎮里現在有如來（Buddha，覺悟者）或者他的弟子居住，因此生起歡喜心，所以福德常常增長。那麼這個人必定應該有增上的信心，遙遠地向那個方向恭敬地禮拜讚歎，發起福德的表業以及福德的無表，並且以此來莊嚴自己，希望能夠親自去拜見。所以依靠無表來說福德增長。又比如，不是自己親自去做，而是派遣別人去做。如果沒有無表業，就不應該成就業道（karma path，行為的道路）。因為派遣他人所做的表業，不屬於自己的業道所包含的範圍。因為這個行為不是自己親自做的。使令他人所作的行為已經完成，這個性質沒有改變。然而由於先前的表業以及能夠發起思（intention，意圖）作為輔助，所以在之後，教唆者雖然生起善心，但是長時間相續仍然有不善。得到相續的產生，使得所作的事情完成。這時，有力量能夠引導這樣的大種（mahābhūta，四大元素）以及造色（rūpa，物質）產生。這個所造的色產生，是根本的業道。就是那個先前的表業以及能夠發起思，在現在顯現的時候作為原因，能夠取現在所造的色作為等流果（nisyanda-phala，同類果）。在現在正在生起無表色的時候，它在過去能夠給予現在的果報。只有那個先前所生起的思業，對於非可愛的果報作為牽引的原因。那個業道的產生能夠作為幫助圓滿，使得所牽引的果報決定會產生。無表如果不存在，那麼這些都應該不存在。又如果不存在無表，那麼應該不存在八道支（eightfold path，八正道）。因為在禪定的時候，語言等等都不存在。由此可見，無表確實存在，這是有道理的。這個無表的名字，是爲了指代什麼本體呢？指代遠離的本體。遠離非作非造。無表是一個本體的不同名稱。不是僅僅遮止了『作』就叫做無表。就像世間所說的『非婆羅門』（non-Brahmin），世人都知道這是指代另一類人。因為業是原因，就像繪畫的行業一樣。這個無表色也建立為業的名稱，因為它是因為表業和思而產生的。所有的無表都是由兩種力量產生的嗎？不是這樣的。為什麼只有欲界（kāmadhātu，慾望界）所繫的無表，可以由強大的兩種原因所產生呢？因為欲界的思不是等引（samāhita，專注）的緣故。離開身語表（bodily and verbal expressions，身和語的表達），就沒有功能可以發起無表業。靜慮（dhyāna，禪定）所伴隨的思具有禪定的力量支援，所以不需要依靠表業，就有強大的功能可以發起無表業。由此可見，無表...

【English Translation】 English version Depending on merit. Since there is no manifest karma, how can there be unmanifest karma? Who says that there is no manifest karma here? It should be there in principle. For example, hearing that a Tathāgata (Buddha, the awakened one) or his disciples reside in a certain place or town, and thus generating joy, so merit often increases. Then that person must have increasing faith, respectfully bowing and praising in that direction from afar, initiating the manifest karma of merit and the unmanifest karma of merit, and using this to adorn themselves, hoping to personally visit. Therefore, relying on the unmanifest, it is said that merit increases. Also, for example, not doing it oneself, but sending others to do it. If there were no unmanifest karma, then the karma path (karma path, the path of action) should not be accomplished. Because the manifest karma done by sending others does not belong to the scope of one's own karma path. Because this action is not done by oneself. The action that has been made by others has been completed, and this nature has not changed. However, due to the previous manifest karma and the ability to initiate intention (intention, intention) as an auxiliary, so afterwards, although the instigator generates good intentions, the long-term continuation still has unwholesome aspects. Obtaining the continuous generation makes the thing done complete. At this time, there is the power to guide such great elements (mahābhūta, the four great elements) and form (rūpa, matter) to arise. The arising of this created form is the fundamental karma path. That is, the previous manifest karma and the ability to initiate thought, when appearing now, serve as the cause, and can take the form created now as the outflow fruit (nisyanda-phala, fruit of the same kind). When the unmanifest form is arising now, it can give the present result in the past. Only that thought karma that arose earlier serves as the cause of attraction for non-lovable results. The arising of that karma path can serve as a help to fulfill, so that the fruit that is drawn will definitely arise. If the unmanifest does not exist, then these should not exist. Also, if there is no unmanifest, then there should be no eightfold path (eightfold path, the eightfold path). Because in meditation, language and so on do not exist. From this, it can be seen that the unmanifest does exist, which is reasonable. What is the name of this unmanifest intended to refer to? Refers to the body of distance. Far from being made or created. The unmanifest is a different name for one body. It is not only the cessation of 'making' that is called unmanifest. Just like the worldly saying 'non-Brahmin' (non-Brahmin), the world knows that this refers to another kind of person. Because karma is the cause, just like the painting industry. This unmanifest form is also established as the name of karma, because it is produced by manifest karma and thought. Are all unmanifest produced by two forces? It's not like that. Why is it that only the unmanifest of the desire realm (kāmadhātu, the desire realm) can be produced by two powerful causes? Because the thought of the desire realm is not equal (samāhita, focused). Apart from bodily and verbal expressions (bodily and verbal expressions, expressions of body and speech), there is no function to initiate unmanifest karma. The thought accompanied by quiet contemplation (dhyāna, meditation) has the support of the power of meditation, so it does not need to rely on manifest karma, and it has a powerful function to initiate unmanifest karma. From this, the unmanifest...

雖無作相。作為因故亦得業名。無表與表俱所造色。所依大種為異為同。頌曰。

此能造大種　　異於表所依

論曰。無表與表雖有俱生。然能生因大種各異。粗細兩果因必異故。生因和合有差別故。一切所造色多與生因大種俱生。然現在未來。亦有少分。因過去者。少分者何。頌曰。

欲后念無表　　依過大種生

論曰。唯欲界系初剎那后。所有無表從過大生謂欲界所繫。初念無表與能造大種俱時而生。此大種生已。能為一切未來自相續無表生因。此與初剎那無表俱滅已。第二念等無表生時。一切皆是前過去大種所造。此過大種為後後念無表所依能引發故。與後後念無表俱起。身中大種但能為依。此大種若無。無表不轉故。如是前俱二四大種。望后諸無表。為轉隨轉因。譬如輪行因手依地。手能引發地但為依。前俱大種應知亦爾。大種通五地。身語業亦然。何地身語業。何地大種造。頌曰。

有漏自地依　　無漏隨生處

論曰。身語二業略有二種。一者有漏。二者無漏。若有漏者。五地所繫。欲界所繫。身語二業。唯欲界系。大種所造。如是乃至第四靜慮身語二業。唯是彼地大種所造。若無漏者。依五地身隨生此地應起現前。即是此地大種所造。以無漏法不墮界故。必無大種是無漏

【現代漢語翻譯】現代漢語譯本即使沒有『作相』（直接的行動表現），因為有『因』（潛在的原因），也仍然可以得到『業名』（業的名稱）。『無表』（無表業）和『表』（表業）都是所造的『色』（物質現象），它們所依賴的『大種』（四大元素）是相同還是不同呢？偈頌說：『此能造大種，異於表所依』論述：『無表』和『表』雖然可以同時產生，但是產生它們的原因——『大種』是不同的。粗糙和精細兩種結果的原因必定不同，因為產生的原因和合的方式有差別。一切所造的『色』，大多與產生它的『大種』同時產生。然而，現在和未來，也有少部分是由過去的原因產生的。這少部分是什麼呢？偈頌說：『欲后念無表，依過大種生』論述：只有欲界系列的第一個剎那之後，所有的『無表』是從過去的大種產生的。也就是欲界所繫的，第一個念頭的『無表』與能產生它的『大種』同時產生。這個『大種』產生之後，能夠成為一切未來自身相續的『無表』的產生原因。這個『大種』與第一個剎那的『無表』一同滅去之後，第二個念頭等等的『無表』產生時，一切都是由之前過去的大種所造。這個過去的大種，因為能夠作為後來的念頭的『無表』所依賴的，能夠引發它們，所以與後來的念頭的『無表』一同生起。身體中的『大種』只能作為所依賴的基礎。如果這個『大種』不存在，『無表』就無法運轉。像這樣，之前的俱生的兩大『大種』，對於後來的所有『無表』來說，是運轉和隨之運轉的原因。譬如車輪的執行，『因』是手，『依』是地。手能夠引發，地只是作為所依賴的基礎。之前的俱生的『大種』也應該知道是這樣。『大種』通於五地（五種禪定境界）。身語業也是這樣。什麼地的身語業，由什麼地的大種所造呢？偈頌說：『有漏自地依，無漏隨生處』論述：身語二業，大致有兩種：一種是『有漏』（受煩惱影響的），一種是『無漏』（不受煩惱影響的）。如果是『有漏』的，屬於五地所繫。欲界所繫的身語二業，只有欲界所繫的大種所造。像這樣，乃至第四禪定的身語二業，唯有那個禪定境界的大種所造。如果是『無漏』的，依據五地的身體，隨之在此地產生，就由這個地的大種所造。因為『無漏』的法不屬於界限之內，所以必定沒有『大種』是『無漏』的。

【English Translation】 English version Although there is no 『making-appearance』 (direct action manifestation), because there is 『cause』 (potential reason), one can still obtain the 『name of karma』 (designation of karma). Both 『unmanifested』 (unmanifested karma) and 『manifested』 (manifested karma) are 『rupa』 (material phenomena) that are created; are the 『mahabhuta』 (four great elements) on which they rely the same or different? The verse says: 『These producing mahabhuta, are different from those on which the manifested relies.』 Treatise: Although 『unmanifested』 and 『manifested』 can arise simultaneously, the 『mahabhuta』 that produce them are different. The causes of coarse and fine results must be different, because the ways in which the producing causes combine are different. Most of the created 『rupa』 arise simultaneously with the 『mahabhuta』 that produce them. However, in the present and future, there are also small portions that arise from past causes. What are these small portions? The verse says: 『The unmanifested of the later moment in the desire realm, arises relying on past mahabhuta.』 Treatise: Only after the first kshana (instant) of the desire realm series, do all 『unmanifested』 karmas arise from past mahabhuta. That is, the 『unmanifested』 of the first thought in the desire realm arises simultaneously with the 『mahabhuta』 that produce it. After these 『mahabhuta』 have arisen, they can become the cause for the arising of all future 『unmanifested』 karmas in their own continuum. After these 『mahabhuta』 and the 『unmanifested』 of the first kshana have ceased together, when the 『unmanifested』 of the second moment and so on arise, all are created by the previously past mahabhuta. These past mahabhuta, because they can serve as the basis on which the 『unmanifested』 of later moments rely and can trigger them, arise together with the 『unmanifested』 of later moments. The 『mahabhuta』 in the body can only serve as a basis of reliance. If these 『mahabhuta』 do not exist, the 『unmanifested』 cannot function. In this way, the two great 『mahabhuta』 that arise together earlier are the cause of functioning and subsequent functioning for all later 『unmanifested』 karmas. For example, in the movement of a wheel, the 『cause』 is the hand, and the 『basis』 is the ground. The hand can trigger the movement, while the ground only serves as a basis of reliance. The earlier co-arising 『mahabhuta』 should also be understood in this way. The 『mahabhuta』 are common to the five dhyana grounds (five meditative states). The body and speech karmas are also like this. What ground's body and speech karmas are created by what ground's mahabhuta? The verse says: 『Defiled relies on its own ground, undefiled follows the place of birth.』 Treatise: Body and speech karmas are roughly of two types: one is 『defiled』 (influenced by afflictions), and the other is 『undefiled』 (not influenced by afflictions). If it is 『defiled』, it belongs to the five grounds. The body and speech karmas belonging to the desire realm are created only by the mahabhuta belonging to the desire realm. In this way, up to the body and speech karmas of the fourth dhyana, they are created only by the mahabhuta of that dhyana ground. If it is 『undefiled』, according to the body of the five grounds, it arises in this ground, and it is created by the mahabhuta of this ground. Because 『undefiled』 dharmas do not belong within the boundaries of realms, there are definitely no 『mahabhuta』 that are 『undefiled』.

故。由所依力無漏生故。表無表業其類是何。復是何類大種所造。頌曰。

無表無執受　　亦等流情數　散依等流性　　有受異大生　定生依長養　　無受無異大　表唯等流性　　屬身有執受

論曰。今此頌中先辯無表。諸無表業略有二種。定不定地有差別故。然其總相皆無執受。與有執受相相違故。唯善不善故。非異熟生。無極微集故。非所長養。有同類因故。有是等流。亦言為顯有剎那性。謂初無漏俱生無表。待識生故有情數攝。若就差別分別所依。不定地中所有無表。等流有受異大種生。異大生言。顯身語七一一是別大種所造。定生無表差別有二。謂諸靜慮無漏律儀。此二俱依定所長養。無受無異大種所生。無異大言。顯此無表七支同一具四大種所造。應知有表唯是等流。此若屬身是有執受。余義皆與散無表同。謂有情數及依等流。有受別異四大種起。何緣散地所有無表能造大種。唯等流性定地無表所長養生。以殊勝心現在前位必能長養大種諸根。故定心俱必有殊勝長養大種。能作生因造定心俱。所有無表散地無表。因等起心不俱時故。在無心位亦有起故。所依大種唯是等流。因等起心不能長養。能生無表諸大種故。若爾散地無表所依。誰等流果。有作是說。是次前滅大種等流。能造無對所有

【現代漢語翻譯】現代漢語譯本：因此，由於依靠無漏的力量而生起，表業和無表業的類別是什麼？又是哪一類的大種所造呢？頌文說：

『無表無執受，亦等流情數，散依等流性，有受異大生，定生依長養，無受無異大，表唯等流性，屬身有執受。』

論述：現在這個頌文中先辨析無表業。各種無表業略有二種，因為定地和不定地有差別。然而它們的總相都是沒有執受的，因為與有執受的相違背。只有善和不善，所以不是異熟生。因為沒有極微的集合，所以不是所長養的。因為有同類的因，所以有的是等流。『亦』字是爲了顯示有剎那性。所謂最初與無漏同時生起的無表業，因為等待識而生起，所以屬於有情數所攝。如果就差別來分別所依，不定地中的所有無表業，等流是有受和異大種所生。『異大生』的意思是說身語七支一一是由不同的大種所造。定地所生的無表業差別有兩種，即各種靜慮和無漏律儀。這二者都依靠定力所長養，沒有受，也不是由不同的大種所生。『無異大』的意思是說這種無表業的七支是由同一具足四大種所造。應當知道表業只是等流。如果這種表業屬於身體，就是有執受的。其餘的意義都與散地的無表業相同，即屬於有情數，並且依靠等流，由有受和不同的四大種生起。為什麼散地中的所有無表業能夠造作大種，只是等流的性質，而定地的無表業是所長養而生起的呢？因為殊勝的心現在前的時候，必定能夠長養大種和諸根。所以定心同時必定有殊勝的長養大種，能夠作為生因，造作與定心同時生起的所有無表業。散地的無表業，因為等起心不俱時，在無心位也有生起，所以所依靠的大種只是等流。因為等起心不能長養，能夠生起無表業的各種大種。如果這樣，散地的無表業所依靠的是誰的等流果呢？有人這樣說，是緊接著前面滅去的大種的等流，能夠造作沒有對礙的所有。

【English Translation】 English version: Therefore, due to arising from the power of non-outflow (anāsrava), what are the categories of manifested (表, biao) and unmanifested (無表, wubiao) karma? And what kind of great elements (大種, dazhong) are they made of? The verse says:

'Unmanifested is without appropriation (執受, zhishou), also of the same flow (等流, dengliu) and belonging to sentient beings (情數, qingshu). Scattered depends on the nature of the same flow, with appropriation and born from different great elements. Born from concentration (定, ding) depends on nourishment (長養, zhangyang), without appropriation and not from different great elements. Manifested is only of the same flow, belonging to the body and with appropriation.'

Commentary: Now, in this verse, we first analyze unmanifested karma. There are roughly two kinds of unmanifested karma, because there is a difference between the realms of concentration and non-concentration. However, their general characteristic is that they are without appropriation, because they are contrary to those with appropriation. They are only good and unwholesome, so they are not maturation-born (異熟生, yishusheng). Because there is no collection of ultimate particles, they are not nourished. Because there is a cause of the same kind, some are of the same flow. The word 'also' is to show that they have momentary nature. The so-called unmanifested karma that arises simultaneously with the initial non-outflow, because it awaits consciousness to arise, is included in the category of sentient beings. If we differentiate based on the differences in what they rely on, all unmanifested karma in the realm of non-concentration, the same flow has appropriation and is born from different great elements. 'Born from different great elements' means that each of the seven branches of body and speech is made of different great elements. There are two kinds of differences in unmanifested karma born from concentration, namely various meditative absorptions (靜慮, jinglv) and non-outflow precepts (律儀, luyi). Both of these rely on the power of concentration for nourishment, without appropriation, and are not born from different great elements. 'Not from different great elements' means that the seven branches of this unmanifested karma are made of the same four great elements. It should be known that manifested karma is only of the same flow. If this manifested karma belongs to the body, it has appropriation. The remaining meanings are the same as the unmanifested karma in the scattered realm, that is, it belongs to the category of sentient beings, and relies on the same flow, arising from appropriation and different four great elements. Why is it that all unmanifested karma in the scattered realm can create great elements, only with the nature of the same flow, while unmanifested karma in the realm of concentration is nourished and arises? Because when a superior mind is present, it can definitely nourish the great elements and the faculties. Therefore, simultaneous with the concentrated mind, there must be superior nourishment of the great elements, which can serve as the cause of birth, creating all unmanifested karma that arises simultaneously with the concentrated mind. Unmanifested karma in the scattered realm, because the motivating mind (等起心, dengqixin) is not simultaneous, and it also arises in the state of no-mind, the great elements it relies on are only of the same flow. Because the motivating mind cannot nourish, it can give rise to various great elements of unmanifested karma. If so, what does the unmanifested karma in the scattered realm rely on as the fruit of the same flow? Some say that it is the same flow of the great elements that have just ceased before, which can create all that is without obstruction.

大種。非造有對大種等流。果有細粗。種類別故。如是說者。從無始來。定有能造無對造色。已滅大種為同類因。能生今時等流大種。造有表業。大種亦應是無始來同類大種之等流果。非從異類。定生無表所依大種無執受者。定心果故。必無愛心。執此大種。以為現在內自體故。又此大種無有其餘執受相故。名無執受。散地無表所依大種有執受者。散心果故。以有愛心執為現在內自體故。如顯色等所依大種系屬依身而得生故。亦可毀壞。外物觸時可生苦樂。何緣定心所生無表。是無別異大種所生。散無表生依別異大。定生無表七支相望展轉力生同一果故。唯從一具四大種生。散此相違故依異大。若散無表同一生因。隨越一時應越一切。定生無表七支相望。生因既同。必頓舍故。豈不如對一切有情相續所生遠離殺戒。雖同一具大種所生。非越一時頓越一切。七支相對。理亦應然。此例不然。彼雖一具大種所造。然其所對一一有情相續異故。若七支戒無異大生。所對有情相續既一。何緣越一非越一切。是故此彼為例不齊。若爾此應同命根理。如命根體為具身依。身不具時亦為依止。故身雖缺隨有餘根。命猶能持令不斷壞。如是一具大種為因。能生七支具不具果。故支雖缺隨有餘支。大猶能持令不斷壞。此亦非例。以彼命根

【現代漢語翻譯】現代漢語譯本大種（四大元素）。並非由能造作有對礙觸的大種（四大元素）等流所造。果有細微和粗大之分，因為種子類別不同。如果這樣說，那麼從無始以來，必定存在能造作無對礙觸的造色，已滅的大種（四大元素）作為同類因，能夠產生現在的等流大種（四大元素）。能造作有表業的大種（四大元素），也應該是無始以來同類大種（四大元素）的等流果，而不是從異類產生。決定產生的無表業所依的大種（四大元素）是沒有執受者的，因為它是定心的結果，必定沒有愛心去執取這些大種（四大元素），認為它們是現在的內在自體。而且這些大種（四大元素）沒有其他的執受相，所以稱為無執受。散亂狀態下產生的無表業所依的大種（四大元素）是有執受者的，因為它是散亂心的結果，因為有愛心執取它們為現在的內在自體。就像顯色等所依的大種（四大元素），因為系屬於身體才能產生，所以也可以被毀壞，外物接觸時可以產生苦樂。為什麼定心所產生的無表業，是由沒有差別的大種（四大元素）所產生？散亂心產生的無表業，是依靠差別的大種（四大元素）？決定產生的無表業，七支相互觀望，展轉生力，產生同一個結果，所以只從同一組四大種（四大元素）產生。散亂狀態下則與此相反，所以依靠不同的大種（四大元素）。如果散亂狀態下的無表業，是同一個生因，那麼隨著超越一個支分的時間，應該超越所有支分。決定產生的無表業，七支相互觀望，生因既然相同，必定同時捨棄。難道不像對於一切有情相續所產生的遠離殺戒，雖然是同一組大種（四大元素）所產生，但不是超越一個有情相續的時間就同時超越一切。七支相對，道理也應該如此。這個例子不恰當，因為雖然是由同一組大種（四大元素）所造，但其所對的每一個有情相續是不同的。如果七支戒不是由不同的大種（四大元素）產生，所對的有情相續既然是同一個，為什麼超越一個支分的時間，不是超越一切？所以這個例子和那個例子不能相提並論。如果這樣，那麼這應該和命根的道理相同。就像命根的本體是整個身體的依靠，身體不完整時也是依靠。所以身體即使殘缺，只要有剩餘的根，命根仍然能夠維持，使之不斷壞。就像同一組大種（四大元素）作為原因，能夠產生七支完整或不完整的結果。所以支分即使殘缺，只要有剩餘的支分，大種（四大元素）仍然能夠維持，使之不斷壞。這個例子也不恰當，因為那個命根

【English Translation】 English version Mahābhūta (Great elements). It is not produced by the equable flow of Mahābhūta (Great elements) that can create tangible objects. The results are subtle and coarse because the seed categories are different. If it is said this way, then from beginningless time, there must be the ability to create form that is intangible. The extinguished Mahābhūta (Great elements) serve as the homogeneous cause, capable of producing the present equable flow of Mahābhūta (Great elements). The Mahābhūta (Great elements) that can create representational karma should also be the equable result of the homogeneous Mahābhūta (Great elements) from beginningless time, rather than arising from heterogeneous causes. The Mahābhūta (Great elements) on which non-representational karma depends, produced by fixed concentration, have no attachment because they are the result of fixed concentration, and there is certainly no desire to grasp these Mahābhūta (Great elements), considering them as the present inner self. Moreover, these Mahābhūta (Great elements) have no other aspects of attachment, so they are called 'without attachment'. The Mahābhūta (Great elements) on which non-representational karma depends, produced in a scattered state, have attachment because they are the result of a scattered mind, because there is desire to grasp them as the present inner self. Just like the Mahābhūta (Great elements) on which visible forms and the like depend, because they are produced in dependence on the body, they can also be destroyed, and contact with external objects can produce suffering and pleasure. Why is it that the non-representational karma produced by fixed concentration is produced by Mahābhūta (Great elements) that have no difference? Is the non-representational karma produced by a scattered mind dependent on different Mahābhūta (Great elements)? The non-representational karma produced by fixed concentration, with its seven branches observing each other, generates power through mutual interaction, producing the same result, so it arises only from one set of four Mahābhūta (Great elements). The scattered state is the opposite of this, so it depends on different Mahābhūta (Great elements). If the non-representational karma in a scattered state has the same cause of arising, then as one branch is transgressed, all should be transgressed. The non-representational karma produced by fixed concentration, with its seven branches observing each other, since the cause of arising is the same, must be abandoned simultaneously. Is it not like the abstention from killing generated in relation to the continua of all sentient beings? Although it is produced by the same set of Mahābhūta (Great elements), it is not that transgressing the continuum of one sentient being simultaneously transgresses all. The seven branches are relative, and the principle should be the same. This example is not appropriate because, although it is created by the same set of Mahābhūta (Great elements), the continua of each sentient being to which it relates are different. If the seven branches of precepts are not produced by different Mahābhūta (Great elements), and the continua of the sentient beings to which they relate are the same, why is it that transgressing one branch does not transgress all? Therefore, this example and that example cannot be compared. If so, then this should be the same as the principle of the life force. Just as the essence of the life force is the reliance of the entire body, and it is also a reliance when the body is incomplete. Therefore, even if the body is incomplete, as long as there are remaining roots, the life force can still maintain it, preventing it from being continuously destroyed. Just as the same set of Mahābhūta (Great elements) serves as the cause, capable of producing results where the seven branches are complete or incomplete. Therefore, even if a branch is incomplete, as long as there are remaining branches, the Mahābhūta (Great elements) can still maintain it, preventing it from being continuously destroyed. This example is also not appropriate because that life force

先與缺身俱時而起。中間有與具身俱生。后缺減時復有俱起。故於具缺各別任持。大種不然。一具大種為一相續。無表生因若與七支為生因者。未常暫與缺支俱生。如何缺一時。持余令不斷。即由此理從無貪等為因所生離殺等戒。雖有對一有情相續而越一時。非越一切。以是各別大種果故。大種別者。果類別故。雖對別異有情相續發多無貪所生無表。而但一具大種為因。以所生果類無別故。由是若對一有情身。一具七支生因同者。則隨越一應越一切。前所設難其理善成。故散七支依別大種。如天眼起非壞本形。表色生時理亦應爾。故雖身表在身中生。而無異熟色斷已更續過。亦無一具大種聚中有二形色俱時起過。以諸身表別有等流大種新生為所依故。隨依身份表色生時。此一分身應大於本。大及形色極微增故。然不現見其理如何。有釋此言。以表及大相微薄故。如染支體。然不見有大相可得。有說身中有孔隙故。雖得相容納而不大於本。已辯業門略有二種。謂思思已業差別故。復有三種。謂身語意業差別故。復有五種。謂身語二各表無表及思唯一業差別故。如是五業性及界地建立云何。頌曰。

無表記餘三　　不善唯在欲　無表遍欲色　　表唯有伺二　欲無有覆表　　以無等起故

論曰。無表唯通善不

【現代漢語翻譯】現代漢語譯本先與缺身俱時而起。中間有與具身俱生。后缺減時復有俱起。所以對於身體完整和殘缺的不同狀態，業力各自獨立地發揮作用。但四大種（地、水、火、風）不是這樣。同一具足的四大種構成一個相續的整體。無表色（無形的業力）的生起原因，如果與七支（身體的七個部分）作為生起的原因，那麼它從未曾與缺失的肢體同時產生。如果缺失了一個肢體，如何能保持其餘肢體不間斷呢？正是由於這個道理，從無貪等善念為因而產生的離殺等戒律，雖然只針對一個有情眾生的相續，並且超越一時，但並非超越一切。因為這是各自不同的大種所產生的果報。大種不同，果報的類別也不同。即使針對不同的有情眾生相續，生起許多由無貪所產生的無表色，但仍然只是以同一具足的四大種為因，因為所產生的果報類別沒有區別。因此，如果對於一個有情眾生的身體，同一具足的七支的生起原因相同，那麼隨著一個肢體的缺失，應該所有肢體都缺失。前面所提出的疑問，其道理是成立的。所以分散的七支依賴於不同的大種。就像天眼通的生起，並非破壞原來的形體。表色（有形的業力）產生的時候，道理也應該是這樣。所以即使身表在身體中產生，也不會出現異熟色（果報之色）斷滅后又重新延續的情況，也不會出現同一具足的大種聚合中有兩種形色同時生起的情況。因為各種身表各自有等流大種（同類相續的大種）新生作為所依。隨著所依身體部分的表色生起時，這一部分的身體應該比原來更大，因為大種和形色極微增多了。但是實際上並沒有看到這種情況，這是什麼原因呢？有一種解釋說，因為表色和大種的相狀非常微小，就像染色在肢體上一樣，所以看不出有變大的跡象。有一種說法是，身體中有孔隙，所以即使容納了這些，也不會比原來更大。以上已經辨析了業的門類，大致有兩種，即思業和思已業的差別。又有三種，即身業、語業和意業的差別。又有五種，即身語二業各有表色和無表色，以及思業這唯一的業的差別。像這樣，這五種業的性質、界和地的建立是怎樣的呢？頌曰：　無表記餘三　　不善唯在欲　無表遍欲色　　表唯有伺二　欲無有覆表　　以無等起故　　論曰。無表唯通善不

【English Translation】 English version First, they arise simultaneously with the deficient body. In the middle, there are those that arise together with the complete body. Later, when there is deficiency and reduction, there are again those that arise together. Therefore, with regard to the complete and deficient states, each independently maintains its function. The great elements (mahābhūta) [earth, water, fire, wind] are not like this. One complete set of great elements constitutes one continuous stream. If the cause of the arising of non-manifest form (aviññatti-rūpa) [unseen karmic force] is the seven limbs (sapta-aṅga) [seven parts of the body] as the cause of arising, then it has never arisen simultaneously with a deficient limb. If one limb is deficient, how can it maintain the rest to be uninterrupted? It is precisely due to this reason that the precepts of abstaining from killing, etc., which arise from causes such as non-greed, etc., although directed towards the continuous stream of one sentient being and transcend one time, do not transcend everything. This is because they are the result of different great elements. If the great elements are different, the categories of results are also different. Even if many non-manifest forms arising from non-greed are generated towards the continuous streams of different sentient beings, they still only take one complete set of great elements as the cause, because the categories of results generated are not different. Therefore, if for the body of one sentient being, the causes of arising of the complete set of seven limbs are the same, then with the deficiency of one limb, all should be deficient. The difficulty raised earlier is well-established in its reasoning. Therefore, the scattered seven limbs rely on different great elements. Just like the arising of the divine eye (divyacakṣus) [heavenly vision] does not destroy the original form. The principle should also be the same when manifest form (viññatti-rūpa) [seen karmic force] arises. Therefore, even though bodily expression arises within the body, there will be no situation where the ripened form (vipāka-rūpa) [resultant form] is cut off and then continues again, nor will there be the fault of two forms arising simultaneously in one complete aggregate of great elements. This is because each bodily expression has a newly arising stream of similar great elements (samanantara-mahābhūta) [immediately preceding great elements] as its basis. As the manifest form arises depending on the part of the body, this part of the body should be larger than before, because the great elements and extremely small particles of form have increased. However, this is not seen in reality. What is the reason for this? One explanation is that the appearance of the manifest form and the great elements are very subtle, just like dyeing a limb, so no significant increase can be observed. Another explanation is that there are gaps in the body, so even if they are accommodated, it will not be larger than before. The categories of karma have been discussed above, roughly divided into two types: the difference between volitional action (cetanā) [thought] and action resulting from volition (cetanā-kṛta) [action done after thinking]. There are also three types: the difference between bodily karma (kāya-karma) [physical action], verbal karma (vāk-karma) [speech], and mental karma (manas-karma) [thought]. There are also five types: the two karmas of body and speech each have manifest and non-manifest forms, and volitional action is the only karma. Like this, what is the nature, realm, and ground of establishment of these five karmas? The verse says: 　Non-manifest is only meritorious, the other three 　Unwholesome is only in the desire realm 　Non-manifest pervades the desire and form realms 　Manifest is only in the two with investigation 　In the desire realm, there is no obscured manifest 　Because there is no co-arising 　The treatise says: Non-manifest only communicates goodness, not

善性無有無記。所以者何。是強力心所等起故。無記心劣無有功能。為因等起引強力業。令於後后余心位中及無心時亦恒續起。所言餘者。謂二表及思三。謂皆通善不善無記。于中不善在欲非余。有不善根無慚愧故。善及無記隨其所應。三界皆有不別遮故。欲色二界皆有無表。決定不在無色界中。以無色界中有伏色想故。厭背諸色入無色定。故彼定中不能生色。或隨何處有身語轉。唯是處有身語律儀。無色界中無身語轉。故彼無有身語律儀。毗婆沙師作如是說。為治惡戒故起尸羅。唯欲界中有諸惡戒。無色于欲具四種遠。一所依遠。二行相遠。三所緣遠。四對治遠。所依遠者。謂于等至入出位中。等無間緣為所依體無容有故。行相遠者。謂無色心畢竟無能。于欲界法作苦粗等諸行相故。所緣遠義。類此應知。由無色心但能以下第四靜慮有漏諸法。為苦粗等行相所緣。對治遠者。謂若未離欲界貪時。必定無容起無色定。能為欲界惡戒等法。厭壞及斷二對治故。非不能緣可能厭壞。故無色界無無表色。表色唯在二有伺地。謂通欲界初靜慮中。非上地中可言有表。說有伺者。為顯一切初靜慮中遍有表業。若於上地表業全無。語表既無。何有聲處。有外大種為因發聲不遮外聲。故無有失。有餘師說。上三靜慮亦有無覆無記表業

【現代漢語翻譯】現代漢語譯本善性（善良的性質）沒有無記性（非善非惡的性質）。為什麼呢？因為善是強有力的心所（心理活動）引發的。無記心（非善非惡的心）是低劣的，沒有力量。作為因，它不能引發強有力的業（行為），使得這種業在之後的其他心位中，以及無心的時候，也能持續不斷地生起。這裡所說的『其他』，指的是二種表色（可見的行為）以及思（意志）。這三種都通於善、不善、無記。其中，不善只在欲界（充滿慾望的世界），不在其他界。因為有不善的根本——無慚（不知羞恥）和無愧（不覺羞愧）。善和無記則隨其所應，在三界（欲界、色界、無色界）都有，沒有特別的遮止。欲界和色界都有無表色（不可見的行為）。無色界（沒有物質的世界）中絕對沒有無表色，因為在無色界中有伏藏色想（隱藏的對物質的執著）。厭惡背離各種色法，進入無色定（無色界的禪定）。因此，在那種禪定中不能產生色法。或者說，無論在什麼地方有身語的活動，只有在那個地方才有身語的律儀（行爲規範）。無色界中沒有身語的活動，因此那裡沒有身語的律儀。毗婆沙師（論師）是這樣說的：爲了治理惡戒（不良的行爲規範）而生起尸羅（戒律），只有在欲界中才有各種惡戒。無色界對於欲界具備四種遠離：一是所依遠（所依賴的基礎遙遠），二是行相遠（行為特徵遙遠），三是所緣遠（所緣的對象遙遠），四是對治遠（對治的方法遙遠）。所依遠是指，在等至（禪定）的入定和出定的時候，等無間緣（緊鄰的前一念）作為所依賴的本體，沒有容納惡戒的可能性。行相遠是指，無色界的心畢竟沒有能力對欲界的法產生苦、粗等各種行相。所緣遠的意義，可以類比著理解。因為無色界的心只能以下面的第四靜慮（禪定）的有漏（有煩惱）的各種法，作為苦、粗等行相的所緣。對治遠是指，如果還沒有離開欲界的貪慾，必定沒有可能生起無色定，來作為欲界的惡戒等法的厭壞和斷除這兩種對治。不是不能緣，而是可能厭壞。因此，無色界沒有無表色。表色只在二有伺地（有尋伺的禪定境界），也就是通於欲界和初靜慮（初禪）。在更高的禪定境界中，不能說有表色。說『有伺』，是爲了顯示一切初靜慮中普遍有表業（可見的行為）。如果在更高的禪定境界中表業完全沒有，語表（語言表達）既然沒有，哪裡會有聲處（聲音的來源）呢？有外在的四大種（地、水、火、風）作為因來發出聲音，不遮止外在的聲音，因此沒有過失。有其他論師說，上三靜慮（二禪、三禪、四禪）也有無覆無記（非善非惡，但遮蓋真如本性）的表業。

【English Translation】 English version Good nature does not have the characteristic of being neutral (neither good nor bad). Why is that? Because goodness is initiated by powerful mental factors (cetasikas). A neutral mind is inferior and lacks the power to initiate strong karma (actions). As a cause, it cannot initiate powerful karma that would continuously arise in subsequent mental states and even during periods of mindlessness. The term 'other' refers to the two types of 'manifest form' (visible actions) and 'volition' (intention). These three are common to good, bad, and neutral actions. Among them, bad actions exist only in the desire realm (kama-dhatu), not in other realms, because of the roots of evil – lack of shame (ahrikya) and lack of embarrassment (anapatrapya). Good and neutral actions, as appropriate, exist in all three realms (desire realm, form realm, formless realm), without specific prohibition. Both the desire realm and the form realm have 'unmanifest form' (invisible actions). There is absolutely no unmanifest form in the formless realm (arupa-dhatu), because in the formless realm there is a latent clinging to form (rupa-samjna). One turns away from and rejects all forms, entering into formless concentration (arupa-samadhi). Therefore, form cannot arise in that concentration. Or, wherever there is activity of body and speech, only there are the precepts of body and speech (sila). In the formless realm, there is no activity of body and speech, so there are no precepts of body and speech there. The Vaibhashika masters say this: To cure evil precepts (bad conduct), morality (sila) arises. Only in the desire realm are there various evil precepts. The formless realm is far from the desire realm in four ways: first, distance in basis (asraya-dura); second, distance in characteristics (akara-dura); third, distance in object (alambana-dura); fourth, distance in antidote (pratipaksa-dura). Distance in basis means that during the entry into and exit from meditative absorption (samapatti), the immediately preceding condition (samanantara-pratyaya) serves as the supporting entity, and there is no possibility of evil precepts. Distance in characteristics means that the mind in the formless realm is completely incapable of producing characteristics such as suffering and coarseness in relation to the phenomena of the desire realm. The meaning of distance in object should be understood similarly. Because the mind in the formless realm can only take the defiled (with afflictions) phenomena of the fourth dhyana (meditative state) and below as the object of characteristics such as suffering and coarseness. Distance in antidote means that if one has not yet abandoned the desire realm's craving, it is definitely impossible to arise formless concentration, which can serve as the antidote to destroy and eliminate evil precepts and other phenomena of the desire realm. It is not that it cannot be an object, but that it can be destroyed. Therefore, there is no unmanifest form in the formless realm. Manifest form exists only in the two 'with investigation' grounds (savitarka-savicara-bhumi), which are common to the desire realm and the first dhyana (first meditative state). In the higher meditative states, it cannot be said that there is manifest form. Saying 'with investigation' is to show that in all of the first dhyana, manifest karma (visible actions) is pervasive. If there is no manifest form at all in the higher meditative states, since there is no verbal expression (vak-vijnapti), where would the source of sound (sabda-ayatana) be? There are external great elements (maha-bhuta) – earth, water, fire, and wind – that serve as the cause for producing sound, and external sounds are not obstructed, so there is no fault. Some other teachers say that the upper three dhyanas (second, third, and fourth dhyanas) also have obscured-neutral (avrita-avyakrita) manifest karma.

。理必應然。上三地中起三識身。既無有失。如何不起發表業心。然善染心上不起下。下善下染劣故斷故。由是生上無善染表。前說為善。所以者何。雖彼現前非彼系故。有覆無記表欲界定。無唯初靜慮中可得說有。曾聞大梵有誑諂言。謂自眾中為避馬勝所徴問故矯自嘆等。復以何緣二定以上都無表業。于欲界中無有有覆無記表業。以無發業等起心故。有尋伺心能發表業。二定以上都無此心。雖起下地心發身語表。然如識身等非上地系。又發表心唯修所斷。見所斷惑內門轉故。以欲界中決定無有有覆無記修所斷惑。是故表業上三地都無。欲界中無有覆無記表。為但由等起令諸法成善不善性等。不爾云何由四種因成善性等。一由勝義。二由自性。三由相應。四由等起。何法何性。由何因成。頌曰。

勝義善解脫　　自性慚愧根　相應彼相應　　等起色業等　翻此名不善　　勝無記二常

論曰。勝義善者。謂真解脫。以安隱義。說名為善。謂涅槃中眾苦永寂。最極安隱猶如無病。此由勝義安立善名。是故涅槃名勝義善。或真解脫是勝是義。得勝義名。勝謂最尊無與等者。義謂別有真實體性。此顯涅槃無等實有。故名勝義。安隱名善。是善常故。自性善者。謂慚愧根。以有為中唯慚與愧。及無貪等三種善根。

【現代漢語翻譯】現代漢語譯本：理所當然是這樣的。在上三地（指色界、無色界）中生起三個識身（指眼識、耳識、鼻舌身識），既然沒有缺失，為何不生起發表業的心呢？然而，善心和染污心不會在上方生起下方的心，因為下方的心無論是善是染，都比較低劣，而且已經被斷除。因此，生到上界就沒有善或染污的表業（指由身語表現出來的業）。前面說表業是善的，原因是什麼呢？雖然表業在當下顯現，但它並不屬於上界所繫縛。有覆無記的表業在欲界是確定的，在無色界中，只有初禪可以被認為存在。曾經聽說大梵天（Mahābrahmā，色界初禪天的天主）有欺騙和諂媚的言語，爲了在自己的聽眾中躲避馬勝（Aśvajit，佛陀的弟子）的質問，而虛假地讚歎自己等等。又是什麼原因導致二禪及以上的禪定中都沒有表業呢？在欲界中，不存在有覆無記的表業，因為沒有發起業的等起心（指引發行為的動機）。有尋伺的心能夠發表業，而二禪及以上的禪定中都沒有這種心。即使生起下地的心來發起身語表業，但就像識身一樣，它們不屬於上地所繫縛。而且，發表心唯有通過修所斷的煩惱才能斷除，因為見所斷的迷惑在內門運轉。因為在欲界中，絕對沒有有覆無記的修所斷惑，所以表業在上三地都沒有，在欲界中也沒有有覆無記的表業。是否僅僅由等起心來決定諸法的善與不善等性質呢？不是的，那麼是由哪四種因來成就善性等呢？一是由勝義（paramārtha，究竟真實），二是由自性（svabhāva，自身具有的性質），三是由相應（samprayoga，與心識同時生起的心理活動），四是由等起（samutthāna，產生的原因）。什麼法，什麼性質，由什麼因成就呢？頌文說：勝義善是解脫，自性是慚愧和善根，相應是與彼相應的心所，等起是色業等。與此相反的稱為不善，勝義無記是二種常法。論述：勝義善，指的是真正的解脫。以安穩的意義來說，稱為善。指的是涅槃（Nirvāṇa，寂滅）中眾苦永遠止息，最為安穩，就像沒有疾病一樣。這是由勝義來安立善的名稱。所以涅槃被稱為勝義善。或者說，真正的解脫是殊勝的，是有意義的，獲得了勝義的名稱。勝，指的是最尊貴，沒有可以與之相比的。義，指的是特別具有真實體性。這顯示了涅槃是無與倫比的真實存在，所以稱為勝義。安穩稱為善，因為這種善是永恒的。自性善，指的是慚愧和善根。在有為法中，只有慚和愧，以及無貪等三種善根。

【English Translation】 English version: It must necessarily be so. In the upper three realms (referring to the Form Realm and the Formless Realm), the three bodies of consciousness (referring to eye-consciousness, ear-consciousness, nose-tongue-body-consciousness) arise. Since there is no deficiency, why doesn't the mind of expressing karma arise? However, wholesome and defiled minds do not arise above from below, because the lower minds, whether wholesome or defiled, are inferior and have been eliminated. Therefore, in the upper realms, there is no expressed karma (referring to karma expressed through body and speech). It was previously said that expressed karma is wholesome. What is the reason for this? Although expressed karma manifests in the present, it is not bound by the upper realms. Defiled and indeterminate expressed karma is certain in the Desire Realm, and in the Formless Realm, it can only be said to exist in the first Dhyana (meditative state). It has been heard that Mahābrahmā (the lord of the first Dhyana heaven in the Form Realm) has deceitful and flattering words, feigning self-praise etc. in order to avoid being questioned by Aśvajit (one of the Buddha's disciples) among his audience. Furthermore, what is the reason that there is no expressed karma in the second Dhyana and above? In the Desire Realm, there is no defiled and indeterminate expressed karma, because there is no motivating mind (referring to the motivation that initiates action) to initiate karma. A mind with investigation and analysis (尋伺) can express karma, but there is no such mind in the second Dhyana and above. Even if a lower realm mind arises to initiate bodily and verbal expressed karma, like the bodies of consciousness, they are not bound by the upper realms. Moreover, the mind of expressing karma can only be eliminated by afflictions that are eliminated through cultivation (修所斷). Because the delusions that are eliminated through seeing (見所斷) operate within the inner gate. Because in the Desire Realm, there are absolutely no defiled and indeterminate afflictions that are eliminated through cultivation, therefore expressed karma does not exist in the upper three realms, and there is no defiled and indeterminate expressed karma in the Desire Realm. Is it only by the motivating mind that the nature of phenomena, such as good and bad, is determined? No, then by what four causes are goodness etc. accomplished? One is by ultimate truth (paramārtha), two is by self-nature (svabhāva), three is by association (samprayoga), and four is by origination (samutthāna). What dharma, what nature, is accomplished by what cause? The verse says: Ultimate goodness is liberation, self-nature is shame, remorse, and roots of good, association is mental factors associated with them, origination is form karma etc. The opposite of this is called unwholesome, ultimate indeterminate are the two constant dharmas. Commentary: Ultimate goodness refers to true liberation. In terms of peacefulness, it is called good. It refers to the eternal cessation of all suffering in Nirvāṇa (quietude), which is most peaceful, like being without illness. This is the establishment of the name of goodness by ultimate truth. Therefore, Nirvāṇa is called ultimate goodness. Or, true liberation is supreme and meaningful, obtaining the name of ultimate truth. Supreme refers to the most honored, with nothing equal to it. Meaning refers to having a distinct and real nature. This shows that Nirvāṇa is an unparalleled real existence, so it is called ultimate truth. Peacefulness is called good, because this goodness is eternal. Self-nature goodness refers to shame, remorse, and roots of good. Among conditioned dharmas, only shame and remorse, and the three roots of good such as non-greed.

不待相應及余等起。體性是善猶如良藥。相應善者。謂彼相應。以心心所要與慚愧善根相應方成善性。若不與彼慚等相應。善性不成。如雜藥水。等起善者。謂身語業。生等及得二無心定。以是自性及相應善所等起故。立等起名。如良藥汁所引生乳。因異類心亦起諸得。如因靜慮得通果心。勝無記心現在前故。得諸染法。勝染污心現在前故。得諸善法。此等如何成善等性。以就彼法俱生得故。密作是言。非異類心不作緣起。故無有失。雖異類心亦為緣起。而成善等。非待彼心。或復因彼諸得等起。即待彼故成善等性。故得由等起成善等性異。如說善性四種差別。不善四種與此相違。云何相違。勝義不善。謂生死法。由生死中諸法皆以苦為自性極不安隱猶如痼疾。自性不善。謂無慚愧三不善根。由有漏中唯無慚愧及貪瞋等三不善根不待相應及余等起。體是不善。猶如毒藥。相應不善。謂彼相應。由心心所法要與無慚愧不善根相應方成不善性。異則不然如雜毒水。等起不善。謂身語業生等及得。以是自性相應不善所等起故。如毒藥汁所引生乳。若爾應無一有漏法。是無記或善皆生死攝故。一切皆應是不善攝。雖據勝義。理實應然。而於此中約異熟說。諸有漏法若不能記異熟果者。立無記名。于中若能記愛異熟。說名為善。

【現代漢語翻譯】現代漢語譯本『不待相應及余等起』：指其體性是善的，就像良藥一樣。『相應善者』：是指與良藥相應的成分。因為心和心所要與慚（Hirī，羞恥）和愧（Ottappa，畏懼）這些善根相應，才能成就善性。如果不同慚愧等相應，善性就不能成就，就像混雜了其他成分的藥水。『等起善者』：是指由身語所造的業，以及生等和得（Lābha，獲得）。因為這些是自性善和相應善所引發的，所以稱為『等起』，就像良藥的汁液所引生的乳汁。因為不同類的心也能引發諸『得』，比如因為禪定而獲得神通果的心。當殊勝的無記心（不善不惡的心）現前時，會獲得各種染法；當殊勝的染污心現前時，會獲得各種善法。這些如何成就善等性質呢？因為就這些法而言，是俱生而得的。因此，秘密地這樣說：『非異類心不作緣起』，所以沒有過失。雖然不同類的心也作為緣起，從而成就善等性質，但並非依賴於那個心，或者因為那個心而使諸『得』等生起。正因為依賴於彼心，才成就善等性質。所以，『得』由『等起』而成就善等性質，這是不同的。如上所述，善性有四種差別，不善也有四種，與此相反。『云何相違』：『勝義不善』，是指生死法。因為生死中的諸法都以苦為自性，極其不安穩，就像頑疾一樣。『自性不善』，是指無慚、無愧和三種不善根（貪、嗔、癡）。因為在有漏法中，只有無慚、無愧以及貪、嗔等三種不善根不依賴於相應和其餘等起，其體性就是不善的，就像毒藥一樣。『相應不善』，是指與毒藥相應的成分。因為心和心所法要與無慚、無愧這些不善根相應，才能成就其不善性，否則就不能成就，就像混雜了其他成分的毒水。『等起不善』，是指由身語所造的業，以及生等和『得』。因為這些是由自性不善和相應不善所引發的，就像毒藥的汁液所引生的乳汁。如果這樣，那麼是否就不存在有漏法是無記或善的呢？因為一切都被生死所攝，一切都應該是不善所攝。雖然從勝義的角度來說，道理確實如此。但是，在這裡是根據異熟果（Vipāka，果報）來說的。那些不能記錄異熟果的有漏法，就稱為無記。在這些有漏法中，如果能夠記錄可愛異熟果的，就稱為善。

【English Translation】 English version 『Not dependent on association and other arising』: This refers to its intrinsic nature being good, like a good medicine. 『Associated goodness』: This refers to the elements associated with the good medicine. Because the mind and mental factors must be associated with the good roots of Hirī (shame) and Ottappa (fear of wrongdoing) to achieve goodness. If it is not associated with shame, etc., goodness cannot be achieved, like medicine mixed with other ingredients. 『Arising goodness』: This refers to the actions of body and speech, as well as birth, etc., and Lābha (attainment). Because these are caused by intrinsic goodness and associated goodness, they are called 『arising,』 like milk produced by the juice of good medicine. Because different kinds of minds can also cause attainments, such as the mind that attains the fruit of supernatural powers through meditation. When a superior indeterminate mind (neither good nor bad) is present, various defiled dharmas are attained; when a superior defiled mind is present, various good dharmas are attained. How do these achieve the nature of goodness, etc.? Because, with respect to these dharmas, they are attained simultaneously. Therefore, it is said secretly: 『Different kinds of minds do not create dependent origination,』 so there is no fault. Although different kinds of minds also serve as dependent origination, thereby achieving the nature of goodness, etc., it is not dependent on that mind, or because of that mind that the attainments, etc., arise. Precisely because it depends on that mind, it achieves the nature of goodness, etc. Therefore, the 『attainment』 achieves the nature of goodness, etc., through 『arising,』 which is different. As mentioned above, there are four kinds of differences in goodness, and there are also four kinds of non-goodness, which are the opposite of this. 『How are they opposite?』: 『Ultimate non-goodness』 refers to the dharmas of Samsara (cycle of rebirth). Because the dharmas in Samsara all have suffering as their intrinsic nature, are extremely unstable, like a chronic disease. 『Intrinsic non-goodness』 refers to the absence of shame, the absence of fear of wrongdoing, and the three non-good roots (greed, hatred, and delusion). Because among the contaminated dharmas, only the absence of shame, the absence of fear of wrongdoing, and the three non-good roots such as greed and hatred do not depend on association and other arising, their intrinsic nature is non-good, like poison. 『Associated non-goodness』 refers to the elements associated with poison. Because the mind and mental factors must be associated with the non-good roots of the absence of shame and the absence of fear of wrongdoing to achieve their non-good nature; otherwise, it cannot be achieved, like poison mixed with other ingredients. 『Arising non-goodness』 refers to the actions of body and speech, as well as birth, etc., and 『attainment.』 Because these are caused by intrinsic non-goodness and associated non-goodness, like milk produced by the juice of poison. If so, then does it mean that there are no contaminated dharmas that are indeterminate or good? Because everything is included in Samsara, everything should be included in non-goodness. Although from the ultimate perspective, the principle is indeed so. However, here it is discussed according to Vipāka (result of actions). Those contaminated dharmas that cannot record the result of actions are called indeterminate. Among these contaminated dharmas, if they can record the desirable result of actions, they are called good.

如善不善既有勝義。亦有勝義無記法耶。亦有。云何。謂二常法。以非擇滅及太虛空。更無異門。唯無記性。是故獨立勝義無記。無別自性相應等起。無一心所。唯無記性與無記心偏相應故。設方便立自性等三。亦攝不盡。無記多故。由是無記唯有二種。一者勝義。二者自性。有為無記是自性攝。不待別因成無記故。無為無記是勝義攝。以性是常無異門故。若等起力。令身語業成善不善。此身語業所依大種例亦應然。俱從一心所等起故。此難非理。以作者心本欲起業非大種故。謂無作者。于大種中發起樂欲。我當引發如是種類大種現前。由此為門善惡心起。又世現見身語二業待心而生。未曾見有身語二業離心而起。然四大種離心亦生。故知彼法非待心起。又如眼等不待心生。其性便無善等差別。如是大種不待心生。故理亦無善等差別。若爾諸得及生等相。應無等起善等差別。以非本心所欲起故。無心位中亦現起故。此難非理。由法勢力安立善等差別成故。謂得四相依法而立。非如大種無待自成。有為法中無有一法不待心力成善不善。是故諸得及生等相。如所屬法。要由心力成善等性。其理善成。生已離心。雖相續轉。亦無有過。即是前心勢力所引。令其轉故。隨定無表定等力生。理亦應成。等起善性。天眼天耳應善性

【現代漢語翻譯】現代漢語譯本：問：如果善和不善有勝義（paramārtha，究竟真實）存在，那麼是否存在勝義的無記法（avyākṛtā dharma，非善非惡的中性法）呢？答：也存在。問：如何理解？答：指兩種常法（nitya dharma，恒常不變的法），即非擇滅（pratisaṃkhyā-nirodha，通過智慧抉擇而達到的滅盡）和太虛空（ākāśa，虛空）。因為除了無記性（avyākṛtatā，非善非惡的性質）之外，沒有其他不同的方面，所以它們獨立地作為勝義的無記法存在。它們沒有獨立的自性（svabhāva，自身性質），也沒有相應的等起（samutthāna，共同生起），沒有唯一的心所（caitta，心所法）。僅僅因為無記性與無記心（avyākṛta-citta，非善非惡的心）偏向相應，所以假設方便地建立自性等三種無記法，也無法完全涵蓋，因為無記法種類繁多。因此，無記法只有兩種：一是勝義無記，二是自性無記。有為無記（saṃskṛta avyākṛta，由因緣和合而成的無記法）屬於自性無記，因為它不依賴於其他特別的因緣而成為無記。無為無記（asaṃskṛta avyākṛta，非因緣和合而成的無記法）屬於勝義無記，因為它的性質是恒常的，沒有其他不同的方面。如果等起的力量使身語業（kāya-vāc-karma，身體和語言的行為）成為善或不善，那麼這些身語業所依賴的四大種（mahābhūta，地、水、火、風四大元素）也應該如此，因為它們都是從同一個心所等起而產生的。這個質疑是不合理的，因為作者的心本來想要發起的是業，而不是四大種。也就是說，沒有作者會對四大種生起樂欲，認為『我應當引發如此種類的四大種現前』。正是通過這個途徑，善惡之心才會生起。而且，世間現在可以看到，身語二業依賴於心而生起，從未見過身語二業離開心而生起。然而，四大種離開心也會生起，所以可知四大種並非依賴於心而生起。又如眼等不依賴於心而生，其性質便沒有善等差別。如同四大種不依賴於心而生，所以道理上也沒有善等差別。如果這樣，那麼諸得（prāpti，獲得）以及生等相（jāti-lakṣaṇa，生等四相）應該也沒有等起的善等差別，因為它們不是本心所想要發起的，而且在無心位中也會顯現。這個質疑也是不合理的，因為是通過法的勢力來安立善等差別成就的。也就是說，得和四相是依法而建立的，不像四大種那樣不依賴於其他因素而自然成就。在有為法中，沒有一種法是不依賴於心力而成就善或不善的。所以，諸得以及生等相，如同它們所屬的法一樣，必須通過心力才能成就善等性質，這個道理是完全成立的。生起之後即使離開了心，雖然相續不斷地運轉，也沒有過失，因為這是前一個心的勢力所引導，使其運轉的緣故。隨定無表（隨定無表色，隨順於禪定而產生的無表色）由禪定等力量而生起，道理上也應該成就等起的善性。天眼（divyacakṣus，天眼通）和天耳（divyaśrotra，天耳通）也應該是善性。

【English Translation】 English version: Question: If good and non-good have ultimate reality (paramārtha), is there also ultimately real neutral (avyākṛtā) phenomena? Answer: Yes, there is. Question: How so? Answer: It refers to the two constant dharmas (nitya dharma): non-selective cessation (pratisaṃkhyā-nirodha) and empty space (ākāśa). Because there are no other different aspects besides their neutral nature (avyākṛtatā), they exist independently as ultimately real neutral phenomena. They do not have independent self-nature (svabhāva), nor corresponding co-arising (samutthāna), nor a single mental factor (caitta). Only because neutral nature is predominantly associated with neutral mind (avyākṛta-citta), even if we expediently establish three types of neutral phenomena such as self-nature, they cannot be fully encompassed, because there are many types of neutral phenomena. Therefore, there are only two types of neutral phenomena: one is ultimately real, and the other is self-natured. Conditioned neutral (saṃskṛta avyākṛta) belongs to self-natured neutral, because it does not depend on other special causes to become neutral. Unconditioned neutral (asaṃskṛta avyākṛta) belongs to ultimately real neutral, because its nature is constant and has no other different aspects. If the power of co-arising causes bodily and verbal actions (kāya-vāc-karma) to become good or non-good, then the four great elements (mahābhūta) upon which these bodily and verbal actions depend should also be so, because they all arise from the same mental factors. This objection is unreasonable, because the mind of the agent originally intends to initiate actions, not the four great elements. That is, no agent develops a desire for the four great elements, thinking, 'I should cause such kinds of four great elements to appear.' It is through this means that good and non-good minds arise. Moreover, it can be seen in the world that bodily and verbal actions arise dependent on the mind, and it has never been seen that bodily and verbal actions arise independently of the mind. However, the four great elements arise even without the mind, so it can be known that the four great elements do not arise dependent on the mind. Furthermore, just as the eyes and other sense organs do not arise dependent on the mind, their nature has no distinctions of good and so on. Just as the four great elements do not arise dependent on the mind, so in principle they also have no distinctions of good and so on. If so, then the attainments (prāpti) and the characteristics of arising and so on (jāti-lakṣaṇa) should also have no co-arising distinctions of good and so on, because they are not what the original mind intended to initiate, and they also appear in the state of no-mind. This objection is also unreasonable, because the distinctions of good and so on are established through the power of the dharma. That is, attainment and the four characteristics are established according to the dharma, unlike the four great elements, which are naturally accomplished without depending on other factors. Among conditioned phenomena, there is no phenomenon that does not depend on the power of the mind to accomplish good or non-good. Therefore, attainments and the characteristics of arising and so on, like the phenomena to which they belong, must achieve the nature of good and so on through the power of the mind. This principle is perfectly established. Even if they continue to function after arising and separating from the mind, there is no fault, because it is the power of the previous mind that guides them to function. The non-revealing form arising from fixed concentration (隨定無表色) is produced by the power of fixed concentration and so on, and in principle it should also achieve the good nature of co-arising. The divine eye (divyacakṣus) and the divine ear (divyaśrotra) should also be good in nature.

攝。以是善心所等起故。此難非理。以彼二通解脫道心。是無記故。彼二與道俱時生故。

說一切有部顯宗論卷第十八大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第十九

尊者眾賢造

三藏法師玄奘奉　詔譯辯業品第五之二

如上所言。由等起力身語二業成善不善。等起有幾。何等起力令身語業成善不善。等起相望差別云何。頌曰。

等起有二種　　因及彼剎那　如次第應知　　名轉名隨轉　見斷識唯轉　　唯隨轉五識　修斷意通二　　俱非修所成　于轉善等性　　隨轉各容三　牟尼善必同　　無記隨或善

論曰。身語二業等起有二。謂因等起。剎那等起。在先為因故。彼剎那有故。如次初名轉。第二名隨轉。謂因等起。將作業時。作是思惟。我今當作如是如是所應作業。能引發故說名為轉。剎那等起。正作業時。與先轉心所引發業俱時行故說名隨轉。若無隨轉。雖有先因為能引發。如無心位。或如死屍。表應不轉。隨轉于表有轉功能。無表不依隨轉而轉。無心亦有無錶轉故。如上所言。見所斷惑。內門轉故不能發表。若爾何緣薄伽梵說。由邪見故。起邪思惟邪語邪業及邪命等。此不相違。見所斷識。于發表業但能為

【現代漢語翻譯】現代漢語譯本：攝持。因為這是善心所等起的原因。這個責難是不合理的，因為那兩者都通向解脫道心，是無記性的緣故。那兩者與道同時產生的原因。

《說一切有部顯宗論》卷第十八大正藏第 29 冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第十九

尊者眾賢造

三藏法師玄奘奉詔譯《辯業品》第五之二

如上所說，由等起的力量，身語二業成為善或不善。等起有幾種？什麼樣的等起力量使身語業成為善或不善？等起相互之間的差別是什麼？頌文說：

『等起有二種，因及彼剎那，如次第應知，名轉名隨轉。見斷識唯轉，唯隨轉五識，修斷意通二，俱非修所成。于轉善等性，隨轉各容三，牟尼善必同，無記隨或善。』

論述：身語二業的等起有兩種，即因等起和剎那等起。因為在先是原因，因為那個剎那有。因此，依次第一個叫做『轉』，第二個叫做『隨轉』。所謂因等起，就是在將要作業的時候，這樣思惟：『我現在應當作這樣這樣的所應作業。』因為能夠引發，所以說名為『轉』。剎那等起，就是在正在作業的時候，與先前轉心所引發的業同時執行，所以說名為『隨轉』。如果沒有隨轉，即使有先前的因為能夠引發，就像無心位，或者像死屍一樣，表色應不會轉動。隨轉對於表色有轉動的功能，無表不依賴隨轉而轉動，因為無心也有無錶轉動。如上所說，見所斷惑，因為內門轉動，所以不能發表。如果這樣，那麼為什麼薄伽梵（Bhagavan，世尊）說，由於邪見的原因，產生邪思惟、邪語、邪業以及邪命等？這並不矛盾。見所斷的識，對於發表業只能作為...

【English Translation】 English version: Adherence. Because this is the cause of the arising of wholesome mental factors. This objection is unreasonable because those two both lead to the mind of the path of liberation, and are of an indeterminate nature. Because those two arise simultaneously with the path.

Sarvastivada Abhidharmakosabhasyam, Volume 18 T29, No. 1563 Abhidharmakosabhasyam

Abhidharmakosabhasyam, Volume 19

Composed by Venerable Samghabhadra

Translated under Imperial Order by Tripitaka Master Xuanzang, Chapter 5, Part 2: Discrimination of Karma

As stated above, due to the power of the 'samutthana' (等起, arising), actions of body and speech become wholesome or unwholesome. How many types of 'samutthana' are there? What kind of 'samutthana' power makes actions of body and speech wholesome or unwholesome? What are the differences between 'samutthana' in relation to each other? The verse says:

'There are two kinds of 'samutthana': the cause and that moment, As should be known in order, named 'pravrtti' (轉, turning) and 'anuvrtti' (隨轉, following turning). The consciousness severed by view is only 'pravrtti', only the five consciousnesses are 'anuvrtti', The mind severed by cultivation encompasses both, neither is accomplished by cultivation. Regarding the nature of 'pravrtti' as wholesome, etc., 'anuvrtti' each allows for three, The Muni's (牟尼, Sage) wholesome must be the same, indeterminate 'anuvrtti' may be wholesome.'

Treatise: There are two kinds of 'samutthana' for actions of body and speech, namely 'hetu-samutthana' (因等起, causal arising) and 'ksanika-samutthana' (剎那等起, momentary arising). Because it is the cause in advance, because that moment exists. Therefore, in order, the first is called 'pravrtti', the second is called 'anuvrtti'. The so-called 'hetu-samutthana' is when about to perform an action, one thinks: 'I should now perform such and such actions that should be done.' Because it can initiate, it is said to be named 'pravrtti'. 'Ksanika-samutthana' is when one is performing the action, it operates simultaneously with the karma initiated by the preceding 'pravrtti-citta' (轉心, turning mind), therefore it is said to be named 'anuvrtti'. If there is no 'anuvrtti', even if there is a preceding cause that can initiate, like in a state of no-mind, or like a corpse, the expression should not move. 'Anuvrtti' has the function of moving the expression, 'avyakrta' (無表, non-manifestation) does not rely on 'anuvrtti' to move, because there is also 'avyakrta' movement in the absence of mind. As stated above, the afflictions severed by view, because the inner door turns, cannot express. If so, then why did the Bhagavan (薄伽梵, World-Honored One) say that due to wrong views, wrong thoughts, wrong speech, wrong actions, and wrong livelihood, etc., arise? This is not contradictory. The consciousness severed by view can only act as...

轉。于能起表尋伺生中。為資糧故不為隨轉。于外門心正起業時。此無有故由此故說。見所斷心為因等起。發身語業定不能為。剎那等起。見所斷識雖能思量。而無功能動身發語。然于動發一表業中。容有多心思量動發。唯后一念與表俱行。異此表應非剎那性。見所斷識雖能為轉發有表業。然非表業。於此識后無間即生。內門轉心不能引起。與身語表俱行識故。若異此者。見所斷心。亦應于表業為剎那等起。以修所斷加行意識能無間引表俱行心。亦與表俱行為剎那等起。故見所斷雖能為因引諸表業。離修所斷因等起心。表俱行心無容得起是故欲界無有有覆無記表業。然契經中。但據展轉為因等起。密作是言。由邪見故起邪語等。阿毗達磨據彼不能無間引生表俱行識。故密意說。見所斷心。內門轉故。不能發表。是故經論理不相違。又見所斷若發表色。此色則應是見所斷。色非見斷前已成立。若五識身唯作隨轉。無分別故。外門轉故。修斷意識有通二種。有分別故。外門轉故。由此應成四句分別。有轉非隨轉。謂見所斷心。有隨轉非轉。謂眼等五識。有轉亦隨轉。謂修所斷一分意識。有非轉隨轉。謂餘一切修所成識。以修所成無分別故。異熟生識亦為隨轉。如順正理成立此義。轉隨轉識性必同耶。不爾。云何。謂前轉識

【現代漢語翻譯】現代漢語譯本：關於能在尋伺生中發起表業，因為是資糧的緣故，所以不是隨轉。在外門心正在發起業的時候，這種（表業）是沒有的，因此才說，見所斷的心是作為因等起。發起身語業必定不能是剎那等起。見所斷的識雖然能夠思量，但是沒有功能去動身發語。然而在動身發起的表業中，可以容許多心思量動發，只有后一念與表業同時執行。如果不是這樣，表業就不應該是剎那性的。見所斷的識雖然能夠作為轉發有表業，但不是表業，因為在此識后無間即生。內門轉心不能引起，因為它與身語表業同時執行。如果不是這樣，見所斷的心也應該對於表業是剎那等起。因為修所斷的加行意識能夠無間地引導與表業同時執行的心，也與表業同時執行，作為剎那等起。所以見所斷雖然能夠作為因引導各種表業，但是離開了修所斷的因等起心，與表業同時執行的心是無法生起的。因此，欲界沒有有覆無記的表業。然而，契經中只是根據展轉作為因等起，秘密地這樣說，因為邪見而生起邪語等。阿毗達磨根據它不能無間地引生與表業同時執行的識，所以秘密地說，見所斷的心，因為是內門轉的緣故，不能發表。因此，經論的道理並不相違背。

又，如果見所斷能夠發表色，那麼這個色就應該是見所斷。色不是見所斷，前面已經成立。如果五識身只是作為隨轉，因為沒有分別的緣故，是外門轉的緣故。修斷的意識有通二種，因為有分別的緣故，是外門轉的緣故。由此應該成立四句分別：有轉非隨轉，指的是見所斷的心；有隨轉非轉，指的是眼等五識；有轉也隨轉，指的是修所斷的一部分意識；有非轉非隨轉，指的是其餘一切修所成的識。因為修所成沒有分別的緣故。異熟生識也作為隨轉，如《順正理論》成立這個意義。

轉識和隨轉識的性質必定相同嗎？不是的。那是怎樣的呢？指的是前轉識。 English version: Regarding being able to initiate expressive actions (表業, biao ye) in the arising of seeking and pondering, it is not a following transformation because it is a resource (資糧, zi liang). When the external mind is in the process of initiating actions, this (expressive action) is not present, and therefore it is said that the mind severed by views (見所斷, jian suo duan) is the cause of arising. Initiating physical and verbal actions definitely cannot be momentary arising. Although the consciousness severed by views can contemplate, it does not have the function to move the body and utter speech. However, in the expressive action of moving and initiating, there can be many thoughts contemplating and initiating, only the last thought operates simultaneously with the expressive action. If it were not so, the expressive action should not be momentary. Although the consciousness severed by views can be the cause of forwarding expressive actions, it is not the expressive action itself, because it arises immediately after this consciousness. The internal mind of transformation cannot initiate it, because it operates simultaneously with physical and verbal expressive actions. If it were not so, the mind severed by views should also be the momentary arising for expressive actions. Because the consciousness of practice severed (修所斷, xiu suo duan) can seamlessly guide the mind operating simultaneously with expressive actions, it also operates simultaneously with expressive actions as momentary arising. Therefore, although what is severed by views can be the cause of guiding various expressive actions, without the cause of arising from what is severed by practice, the mind operating simultaneously with expressive actions cannot arise. Therefore, there are no obscured and unspecified expressive actions in the desire realm. However, the sutras only state that it is based on the transformation as the cause of arising, secretly saying that evil speech and so on arise because of wrong views. The Abhidharma states that it cannot seamlessly lead to the arising of consciousness operating simultaneously with expressive actions, so it secretly says that the mind severed by views cannot express because it is the internal transformation. Therefore, the principles of the sutras and treatises do not contradict each other.

Furthermore, if what is severed by views can express form, then this form should be what is severed by views. That form is not severed by views has already been established. If the five consciousnesses only act as following transformations, it is because they are without discrimination and are external transformations. The consciousness severed by practice has two kinds, because it has discrimination and is an external transformation. From this, a fourfold distinction should be established: there is transformation but not following transformation, referring to the mind severed by views; there is following transformation but not transformation, referring to the five consciousnesses such as the eye consciousness; there is both transformation and following transformation, referring to a portion of the consciousness severed by practice; there is neither transformation nor following transformation, referring to all other consciousnesses accomplished through practice, because what is accomplished through practice is without discrimination. The consciousness born from different maturation (異熟生識, yi shu sheng shi) also acts as a following transformation, as the Nyayanusarasastra establishes this meaning.

Are the natures of transforming consciousness and following transforming consciousness necessarily the same? No. How is it then? It refers to the preceding transforming consciousness.

【English Translation】 English version: Regarding being able to initiate expressive actions (表業, biao ye) in the arising of seeking and pondering, it is not a following transformation because it is a resource (資糧, zi liang). When the external mind is in the process of initiating actions, this (expressive action) is not present, and therefore it is said that the mind severed by views (見所斷, jian suo duan) is the cause of arising. Initiating physical and verbal actions definitely cannot be momentary arising. Although the consciousness severed by views can contemplate, it does not have the function to move the body and utter speech. However, in the expressive action of moving and initiating, there can be many thoughts contemplating and initiating, only the last thought operates simultaneously with the expressive action. If it were not so, the expressive action should not be momentary. Although the consciousness severed by views can be the cause of forwarding expressive actions, it is not the expressive action itself, because it arises immediately after this consciousness. The internal mind of transformation cannot initiate it, because it operates simultaneously with physical and verbal expressive actions. If it were not so, the mind severed by views should also be the momentary arising for expressive actions. Because the consciousness of practice severed (修所斷, xiu suo duan) can seamlessly guide the mind operating simultaneously with expressive actions, it also operates simultaneously with expressive actions as momentary arising. Therefore, although what is severed by views can be the cause of guiding various expressive actions, without the cause of arising from what is severed by practice, the mind operating simultaneously with expressive actions cannot arise. Therefore, there are no obscured and unspecified expressive actions in the desire realm. However, the sutras only state that it is based on the transformation as the cause of arising, secretly saying that evil speech and so on arise because of wrong views. The Abhidharma states that it cannot seamlessly lead to the arising of consciousness operating simultaneously with expressive actions, so it secretly says that the mind severed by views cannot express because it is the internal transformation. Therefore, the principles of the sutras and treatises do not contradict each other.

Furthermore, if what is severed by views can express form, then this form should be what is severed by views. That form is not severed by views has already been established. If the five consciousnesses only act as following transformations, it is because they are without discrimination and are external transformations. The consciousness severed by practice has two kinds, because it has discrimination and is an external transformation. From this, a fourfold distinction should be established: there is transformation but not following transformation, referring to the mind severed by views; there is following transformation but not transformation, referring to the five consciousnesses such as the eye consciousness; there is both transformation and following transformation, referring to a portion of the consciousness severed by practice; there is neither transformation nor following transformation, referring to all other consciousnesses accomplished through practice, because what is accomplished through practice is without discrimination. The consciousness born from different maturation (異熟生識, yi shu sheng shi) also acts as a following transformation, as the Nyayanusarasastra establishes this meaning.

Are the natures of transforming consciousness and following transforming consciousness necessarily the same? No. How is it then? It refers to the preceding transforming consciousness.

若是善性。后隨轉識通善等三。不善無記為轉亦爾。唯牟尼尊轉隨轉識。多分同性少有不同。謂轉若善心隨轉。亦善轉。心若無記隨轉亦然。于續剎那定無迷故。而或有位善隨無記轉。曾無有時無記隨善轉。以佛世尊于說法等心或增長無萎歇故。既說善等轉隨轉各三。準此標釋中足為明證。所發諸業成善惡等。隨因等起非隨剎那異此善心所引發業。既與不善無記心俱。何理能遮成惡無記。是則應有從別思惟為因引生別性類業。如是勤勵。欲為善者。翻有不善無記業生。或此相違便乖正理。故業成善等定由轉力。非由隨轉力。其理善成。然隨定心諸無表業。與俱時起心一果故。由隨轉力善性得成。定屬此心而得生故。辯業界地傍論已周。復應辯前表無表相。頌曰。

無表三律儀　　不律儀非二

論曰。應知無表略說有三。一者律儀。二不律儀。三者非二。謂非律儀非不律儀。能遮能滅惡戒相續。故名律儀。如是律儀差別有幾。頌曰。

律儀別解脫　　靜慮及道生

論曰。律儀差別略有三種。一別解脫律儀。謂欲界戒。二靜慮生律儀。謂色界戒。三道生律儀。謂無漏戒。初律儀相差別云何。頌曰。

初律儀八種　　實體唯有四　形轉名異故　　各別不相違

論曰。別解脫律儀相。差別有

八。一苾芻律儀。二苾芻尼律儀。三正學律儀。四勤策律儀。五勤策女律儀。六近事律儀。七近事女律儀。八近住律儀。如是八種律儀相差別。總名第一別解脫律儀。此中依能修離惡行及離欲行補特伽羅。安立前五律儀差別。以如是類補特伽羅乃至命終能離殺等諸惡行故。及能遠離非梵行故。次復依能修離惡行非離欲行補特伽羅。安立盡形在家二眾律儀差別。以如是類補特伽羅乃至命終能離殺等諸惡行故。不能遠離非梵行故。由是經中但作是說。離欲邪行非非梵行。后復依能修非全離惡行欲行補特伽羅。安立在家一晝一夜律儀差別。以如是類補特伽羅不能全離惡行諸欲為令漸習全離惡行及諸欲行方便住故。雖名有八。實體唯四。一苾芻律儀。二勤策律儀。三近事律儀。四近住律儀。唯此四種別解律儀。皆有體實相各別故。所以者何。離苾芻律儀無別苾芻尼律儀。離勤策律儀無別正學勤策女律儀。離近事律儀無別近事女律儀。云何知然。由形改轉體。雖無捨得而名有異故。形謂形相。即男女根。由此二根男女形別。但由形轉令諸律儀名為苾芻苾芻尼等。謂轉根位令本苾芻律儀名苾芻尼律儀。或苾芻尼律儀名苾芻律儀。令本勤策律儀名勤策女律儀。或勤策女律儀及正學律儀名勤策律儀。令本近事律儀名近事女律儀。或近事

【現代漢語翻譯】現代漢語譯本：八、一、苾芻律儀（Bǐqiū lǜyí，比丘的戒律）。二、苾芻尼律儀（Bǐqiūní lǜyí，比丘尼的戒律）。三、正學律儀（Zhèng xué lǜyí，正學女的戒律）。四、勤策律儀（Qín cè lǜyí，沙彌的戒律）。五、勤策女律儀（Qín cè nǚ lǜyí，沙彌尼的戒律）。六、近事律儀（Jìn shì lǜyí，優婆塞的戒律）。七、近事女律儀（Jìn shì nǚ lǜyí，優婆夷的戒律）。八、近住律儀（Jìn zhù lǜyí，八關齋戒）。如是八種律儀的差別相，總名為第一別解脫律儀（Bié jiětuō lǜyí，能帶來解脫的戒律）。此中，依據能夠修習遠離惡行及遠離欲行的補特伽羅（Bǔtèqiéluó，人），安立前五種律儀的差別。因為這類人乃至生命終結都能遠離殺生等各種惡行，以及能夠遠離非梵行（Fēi fàn xíng，不正當的性行為）。其次，依據能夠修習遠離惡行但不能遠離欲行的補特伽羅，安立盡形壽的在家二眾（Zài jiā èr zhòng，在家男女二眾）律儀的差別。因為這類人乃至生命終結能夠遠離殺生等各種惡行，但不能遠離非梵行。因此經中只是這樣說：遠離欲邪行，而不是非梵行。之後，依據能夠修習不能完全遠離惡行和欲行的補特伽羅，安立在家一晝一夜律儀的差別。因為這類人不能完全遠離惡行和各種慾望，爲了讓他們逐漸習慣完全遠離惡行和各種慾望，方便安住於此。雖然名義上有八種，但實體只有四種：一、苾芻律儀。二、勤策律儀。三、近事律儀。四、近住律儀。只有這四種別解脫律儀，都有其體性和實質，各自不同。為什麼這樣說呢？離開苾芻律儀，就沒有另外的苾芻尼律儀；離開勤策律儀，就沒有另外的正學女律儀和勤策女律儀；離開近事律儀，就沒有另外的近事女律儀。如何知道是這樣的呢？由於形體的改變，體性雖然沒有捨棄和獲得，但名稱卻有不同。形體指的是形相，即男女的性器官。由於這兩種性器官，男女的形體有所區別。只是由於形體的轉變，使得各種律儀的名稱變為苾芻、苾芻尼等。也就是轉變性器官的位置，使得原本的苾芻律儀名為苾芻尼律儀，或者苾芻尼律儀名為苾芻律儀；使得原本的勤策律儀名為勤策女律儀，或者勤策女律儀及正學律儀名為勤策律儀；使得原本的近事律儀名為近事

【English Translation】 English version: Eight: 1. Bhikshu Precepts (Bhikshu lǜyí, precepts for monks). 2. Bhikshuni Precepts (Bhikshuni lǜyí, precepts for nuns). 3. Shikshamana Precepts (Zheng xué lǜyí, precepts for female novices in the process of ordination). 4. Shramanera Precepts (Qin ce lǜyí, precepts for male novices). 5. Shramanerika Precepts (Qin ce nǚ lǜyí, precepts for female novices). 6. Upasaka Precepts (Jin shi lǜyí, precepts for laymen). 7. Upasika Precepts (Jin shi nǚ lǜyí, precepts for laywomen). 8. Upavasatha Precepts (Jin zhu lǜyí, precepts for one-day observance). These eight kinds of precepts, with their differences, are collectively called the first Pratimoksha Precepts (Bié jiětuō lǜyí, precepts that lead to liberation). Among these, based on the individuals (Pǔtèqiéluó, persons) who are able to cultivate the abandonment of evil deeds and the abandonment of desire, the differences among the first five precepts are established. This is because such individuals can, until the end of their lives, abstain from evil deeds such as killing, and can abstain from non-brahmacharya (Fēi fàn xíng, improper sexual conduct). Next, based on the individuals who are able to cultivate the abandonment of evil deeds but not the abandonment of desire, the differences between the precepts of the two lay communities (Zài jiā èr zhòng, laymen and laywomen) that last for a lifetime are established. This is because such individuals can, until the end of their lives, abstain from evil deeds such as killing, but cannot abstain from non-brahmacharya. Therefore, the sutras only say: abstain from improper sexual conduct, but not from non-brahmacharya. After that, based on the individuals who are able to cultivate the non-complete abandonment of evil deeds and desire, the difference between the precepts of one day and one night for laypeople is established. This is because such individuals cannot completely abandon evil deeds and various desires, and in order to gradually accustom them to completely abandoning evil deeds and various desires, they are provided with a convenient dwelling. Although there are eight in name, there are only four in substance: 1. Bhikshu Precepts. 2. Shramanera Precepts. 3. Upasaka Precepts. 4. Upavasatha Precepts. Only these four Pratimoksha Precepts have their own distinct nature and substance. Why is this so? Apart from the Bhikshu Precepts, there are no separate Bhikshuni Precepts; apart from the Shramanera Precepts, there are no separate Shikshamana Precepts and Shramanerika Precepts; apart from the Upasaka Precepts, there are no separate Upasika Precepts. How is this known? Due to the change in form, although the substance is neither abandoned nor obtained, the names are different. 'Form' refers to the physical appearance, namely the male and female sexual organs. Due to these two sexual organs, the forms of men and women are different. It is only due to the transformation of form that the names of the various precepts become Bhikshu, Bhikshuni, etc. That is, the position of the sexual organs is transformed, so that the original Bhikshu Precepts are called Bhikshuni Precepts, or the Bhikshuni Precepts are called Bhikshu Precepts; so that the original Shramanera Precepts are called Shramanerika Precepts, or the Shramanerika Precepts and Shikshamana Precepts are called Shramanera Precepts; so that the original Upasaka Precepts are called Upasika

女律儀名近事律儀。非轉根位有舍先得得先未得律儀因緣。故四律儀非異三體。若從近事律儀受勤策律儀。復從勤策律儀受苾芻律儀。此三律儀為由增足遠離方便立別別名如只雙金錢及五十二十為體各別具足頓生。三種律儀體不相雜。其相各別具足頓生。三律儀中具三離殺。一一離殺其體各異。余隨所應當知亦爾。由因緣別故體不同。如如求受多種學處。如是如是能離多種。高廣床座飲諸酒等憍逸處時。即離眾多殺等緣起。以諸遠離依因緣發。故因緣別遠離有異。若無此事舍苾芻律儀。爾時則應三律儀皆舍。前二攝在後一中故。既不許然故三各別。然此三種互不相違。於一身中俱時而轉。非由受后舍前律儀。勿舍苾芻戒便非近事等。先已舍彼二律儀故。近事近住勤策苾芻四種律儀云何安立。頌曰。

受離五八十　　一切所應離　立近事近住　　勤策及苾芻

論曰。應知此中如數次第。依四遠離立四律儀。謂受離五所應離法。建立第一近事律儀。何等為五所應離法。一者殺生。二不與取。三欲邪行。四虛誑語。五飲諸酒。若受離八所應離法。建立第二近住律儀。何等為八所應離法。一者殺生。二不與取。三非梵行。四虛誑語。五飲諸酒。六塗飾香鬘舞歌觀聽。七坐臥高廣嚴麗床座。八食非時食。若受離十所

【現代漢語翻譯】現代漢語譯本：女眾所受的戒律稱為近事律儀（Upasaka Sila，在家女居士戒）。在非轉變根性的情況下，存在捨棄先前獲得的戒律，以及獲得先前未獲得的戒律的因緣。因此，四種律儀並非與三者本體不同。如果從近事律儀受持勤策律儀（Sramanera Sila，沙彌戒），又從勤策律儀受持苾芻律儀（Bhikkhu Sila，比丘戒），這三種律儀就像因為增加和滿足遠離的方便而立下不同的名稱，如同兩枚金幣和五十、二十枚銅錢，其本體各自不同，但都具足且同時產生。三種律儀的本體不互相混雜，其相狀各自不同，具足且同時產生。三種律儀中都具備遠離殺生的戒條，每一個遠離殺生的戒條，其本體都各不相同。其餘的戒條也應當知道是這樣，因為因緣不同，所以本體也不同。就像尋求受持多種學處，這樣就能遠離多種惡行。高廣的床座、飲用各種酒等放逸之處，就能遠離眾多殺生等緣起的行為。因為各種遠離是依靠因緣而生髮的，所以因緣不同，遠離也有差異。如果沒有這件事，捨棄了苾芻律儀，那時就應該三種律儀都捨棄，因為前兩種包含在後一種之中。既然不允許這樣，所以三種律儀是各自不同的。然而，這三種律儀互相不違背，在同一個身體中同時執行，不是因為受持後面的戒律就捨棄前面的戒律。不要因為捨棄了比丘戒，就不是近事等，因為先前已經捨棄了那兩種律儀。近事、近住（Upavasatha Sila，八關齋戒）、勤策、苾芻四種律儀是如何安立的？頌文說：『受離五八十，一切所應離，立近事近住，勤策及苾芻。』論述：應當知道，這裡按照數字的順序，依靠四種遠離來安立四種律儀。即受持遠離五種所應遠離的法，建立第一種近事律儀。哪五種是所應遠離的法？第一是殺生，第二是不與取（Adinnadana，偷盜），第三是欲邪行（Kamesu Micchacara，邪淫），第四是虛誑語（Musavada，妄語），第五是飲諸酒（Suramerayamajjapamadatthana，飲酒）。如果受持遠離八種所應遠離的法，建立第二種近住律儀。哪八種是所應遠離的法？第一是殺生，第二是不與取，第三是非梵行（Abrahmacariya，不凈行），第四是虛誑語，第五是飲諸酒，第六是塗飾香鬘舞歌觀聽（Uccasayanamahasayana，高廣大床），第七是坐臥高廣嚴麗床座，第八是食非時食（Vikalabhojana，非時食）。如果受持遠離十所

【English Translation】 English version: The precepts taken by women are called Upasaka Sila (precepts of a female lay follower). In a situation where the root nature is not transformed, there are causes and conditions for abandoning previously acquired precepts and acquiring precepts not previously obtained. Therefore, the four types of precepts are not different in essence from the three. If one receives Sramanera Sila (novice precepts) from Upasaka Sila, and then receives Bhikkhu Sila (monk precepts) from Sramanera Sila, these three types of precepts are like establishing different names due to the increase and fulfillment of the means of detachment, just as two gold coins and fifty or twenty copper coins, their essences are each different, but they are all complete and arise simultaneously. The essences of the three types of precepts do not mix with each other, their appearances are each different, complete and arise simultaneously. Among the three types of precepts, all have the precept of abstaining from killing. Each abstention from killing has a different essence. The remaining precepts should also be understood in this way, because the causes and conditions are different, so the essence is also different. Just as seeking to uphold various training rules, one can thus abstain from various evil deeds. High and wide beds, drinking various kinds of alcohol, and other places of indulgence can lead to abstaining from many behaviors that arise from killing, and so on. Because various detachments arise depending on causes and conditions, the detachments differ due to different causes and conditions. If this does not happen, and one abandons Bhikkhu Sila, then all three types of precepts should be abandoned, because the first two are included in the last one. Since this is not allowed, the three are each different. However, these three types do not contradict each other, and operate simultaneously in the same body, not because one receives the later precepts and abandons the earlier precepts. Do not think that if one abandons Bhikkhu Sila, one is no longer an Upasaka, etc., because one has already abandoned those two types of precepts. How are the four types of precepts—Upasaka, Upavasatha Sila (eight precepts), Sramanera, and Bhikkhu—established? The verse says: 『Receiving and abstaining from five, eight, ten, all that should be abstained from, establishes Upasaka, Upavasatha, Sramanera, and Bhikkhu.』 Commentary: It should be known that here, according to the numerical order, the four types of precepts are established based on four types of detachment. That is, receiving and abstaining from the five things that should be abstained from establishes the first type, Upasaka Sila. What are the five things that should be abstained from? First is killing, second is Adinnadana (stealing), third is Kamesu Micchacara (sexual misconduct), fourth is Musavada (false speech), and fifth is Suramerayamajjapamadatthana (drinking alcohol). If one receives and abstains from the eight things that should be abstained from, the second type, Upavasatha Sila, is established. What are the eight things that should be abstained from? First is killing, second is stealing, third is Abrahmacariya (uncelibacy), fourth is false speech, fifth is drinking alcohol, sixth is Uccasayanamahasayana (using perfumes, garlands, dancing, singing, and watching shows), seventh is sitting or lying on high and luxurious beds, and eighth is Vikalabhojana (eating at the wrong time). If one receives and abstains from the ten

應離法。建立第三勤策律儀。何等為十所應離法。謂於前八塗飾香鬘舞歌觀聽開為二種。復加受畜金銀等寶以為第十。為引怖怯眾多學處。在家有情顯易受持。故於八戒合二為一。如為佛栗氏子略說學處有三。若受離一切應離身語業。建立第四苾芻律儀。別解脫律儀眾名差別者。頌曰。

俱得名尸羅　　妙行業律儀　唯初表無表　　名別解業道

論曰。以清涼故。名曰尸羅。此中尸羅是平治義。戒能平險業。故得尸羅名。智者稱揚故名妙行。或修行此得愛果故。所作自體故名為業。亦名律儀。如前已釋如是應知。別解脫戒。通初后位無差別名。唯初剎那表及無表。得別解脫及業道名。謂受戒時。初表無表別別棄捨種種惡故。依初別舍義。立別解脫名。或初所應修。故名別解脫。或彼初起最能超過。如獄險惡趣。故名別解脫。即初剎那表與無表。亦得名為根本業道。初防身語暢思業故。從第二念乃至未舍。不名別解脫。名別解律儀不名業道。但名後起。已辯安立差別律儀。當辯律儀成就差別。誰成就何律儀。頌曰。

八成別解脫　　得靜慮聖者　成靜慮道生　　后二隨心轉

論曰。八眾皆成就別解脫律儀。謂從苾芻乃至近住。靜慮生者。謂此律儀。由從或依靜慮生故。若得靜慮者。定成此律儀

【現代漢語翻譯】現代漢語譯本：應當遠離的法。建立第三種勤策律儀（Śrāmaṇera-vinaya，沙彌的戒律）。哪些是十種應當遠離的法？即在前八戒的基礎上，將塗飾、香鬘、舞蹈、歌唱、觀賞、聽聞分為兩種。再加上不接受和儲蓄金銀等寶物作為第十種。爲了引導和警示，設立眾多的學處（śikṣāpada，戒條）。在家居士容易受持，所以在八戒中將兩種合併爲一種。例如，為佛栗氏子（Vṛjika，古代印度部落）簡略地說了三種學處。如果受持，就要遠離一切應當遠離的身語業。建立第四種苾芻律儀（bhikṣu-vinaya，比丘的戒律）。別解脫律儀（prātimokṣa-vinaya，防止墮落的戒律）的各種名稱的差別，用偈頌來說明：『都可稱為尸羅（śīla，戒），妙行業、律儀，只有最初的表色和無表色，名為別解脫業道。』論曰：因為清涼的緣故，稱為尸羅。這裡的尸羅是平整的意思。戒能使危險的惡業平息，所以得到尸羅的名稱。因為智者稱揚的緣故，稱為妙行。或者修行此戒能得到喜愛的結果的緣故。所作的自體稱為業。也稱為律儀。如前面已經解釋的那樣，應當知道。別解脫戒，通用於最初和後來的階段，沒有差別。只有最初的剎那（kṣaṇa，極短的時間單位）的表色和無表色，得到別解脫和業道的名稱。即受戒的時候，最初的表色和無表色分別地捨棄種種惡行。依據最初分別捨棄的意義，建立別解脫的名稱。或者最初所應當修習的，所以名為別解脫。或者它最初生起時最能超越，如從監獄和惡趣中脫離，所以名為別解脫。即最初剎那的表色和無表色，也得名為根本業道。最初防護身語，暢通思維的業的緣故。從第二念乃至沒有捨棄之前，不名為別解脫，名為別解律儀，不名業道。但名為後起。已經辨明了安立差別律儀。應當辨明律儀成就的差別。誰成就什麼律儀？用偈頌來說明：『八眾成就別解脫，得到靜慮的聖者，成就靜慮道所生的，后兩種隨心轉變。』論曰：八眾都成就別解脫律儀。即從苾芻（bhikṣu，比丘）乃至近住（upāsaka，近事男或近事女）。靜慮所生的，即此律儀，由於從或依靠靜慮而生起的緣故。如果得到靜慮的人，必定成就此律儀。

【English Translation】 English version: The laws that should be abandoned. Establishing the third Śrāmaṇera-vinaya (novice monastic discipline). What are the ten laws that should be abandoned? They are based on the previous eight precepts, dividing adornment, garlands, dancing, singing, watching, and listening into two categories. Additionally, not accepting or storing gold, silver, and other treasures is added as the tenth. To guide and warn, numerous śikṣāpadas (precepts) are established. It is easy for lay practitioners to uphold, so in the eight precepts, two are combined into one. For example, for the Vṛjikas (an ancient Indian tribe), three śikṣāpadas were briefly explained. If one upholds them, one must abandon all body, speech, and mind actions that should be abandoned. Establishing the fourth bhikṣu-vinaya (fully ordained monk's discipline). The differences in the various names of prātimokṣa-vinaya (discipline for preventing downfall) are explained in a verse: 'All can be called śīla (morality), excellent conduct, discipline; only the initial manifest and non-manifest are called separate liberation karma path.' Treatise says: Because of its coolness, it is called śīla. Here, śīla means leveling. Precepts can level dangerous karma, so it is called śīla. Because it is praised by the wise, it is called excellent conduct. Or because practicing this can obtain beloved results. The self of what is done is called karma. It is also called discipline. As explained earlier, it should be known. The prātimokṣa precepts are common to the initial and later stages without difference. Only the initial moment's manifest and non-manifest obtain the names separate liberation and karma path. That is, when taking the precepts, the initial manifest and non-manifest separately abandon various evil deeds. Based on the meaning of initially separately abandoning, the name separate liberation is established. Or what should be initially practiced, so it is called separate liberation. Or its initial arising is most capable of surpassing, such as escaping from prison and evil realms, so it is called separate liberation. That is, the initial moment's manifest and non-manifest also obtain the name fundamental karma path. Because it initially protects body and speech, and facilitates the karma of thought. From the second thought until it is not abandoned, it is not called separate liberation, but separate liberation discipline, not karma path. It is only called subsequent arising. The establishment of different disciplines has been distinguished. The differences in the accomplishment of discipline should be distinguished. Who accomplishes what discipline? It is explained in a verse: 'The eight assemblies accomplish separate liberation, those who have attained dhyāna (meditative absorption), accomplish what is born from the path of dhyāna, the latter two change according to the mind.' Treatise says: The eight assemblies all accomplish the separate liberation discipline. That is, from bhikṣu (fully ordained monk) to upāsaka (layman or laywoman). What is born from dhyāna, that is, this discipline, because it arises from or relies on dhyāna. If one obtains dhyāna, one will definitely accomplish this discipline.

。靜慮眷屬亦名靜慮道生。律儀聖者皆成就此。復二種謂學及無學。於前所說三律儀中。靜慮道生隨心而轉。非別解脫。所以者何。異心無心亦恒轉故。靜慮無漏二種律儀。亦名斷律儀。依何位建立。頌曰。

未至九無間　　俱生二名斷

論曰。未至定中九無間道。俱生靜慮無漏律儀。以能永斷欲纏惡戒。及能起惑名斷律儀。唯未至定中。有斷對治故。由此但攝九無間道。此中尸羅滅惡戒故。由此或有靜慮律儀。非斷律儀。應作四句。第一句者。除未至定九無間道。所餘有漏靜慮律儀第二句者。依未至定九無間道無漏律儀。第三句者。依未至定九無間道有漏律儀。第四句者。除未至定九無間道。所餘一切無漏律儀。如是或有無漏律儀。非斷律儀。應作四句。謂前四句逆次應知。若爾世尊所說略戒。

身律儀善哉　　善哉語律儀　意律儀善哉　　善哉遍律儀

又契經說。應善守護。應善安住眼根律儀。此意根律儀。以何為自性。此二自性非無表色。若爾是何。頌曰。

正知正念合　　名意根律儀

論曰。意根律儀一一各用正知正念合為自體。故契經說。眼見色已不喜不憂。恒安住舍正知正念。如是乃至意了法已。列別名已。重說合言。遮謂二律儀。如次二為體。今應思擇表及無表。誰

【現代漢語翻譯】現代漢語譯本：靜慮的眷屬也被稱為靜慮道生（Dhyana-marga-jata，由禪定之道所生）。持守律儀的聖者都成就此種律儀。它又分為兩種：有學和無學。在前面所說的三種律儀中，靜慮道生隨心而轉，不是別解脫律儀（Pratimosksa，又稱波羅提木叉，防止墮落之意）。為什麼呢？因為異心和無心時，它也恒常存在。靜慮的無漏律儀，也稱為斷律儀（Pradhana-samvara，斷除煩惱的律儀）。它是依據什麼位建立的呢？頌文說：『未至九無間，俱生二名斷』論述：在未至定（Anagamin，一種禪定狀態）中的九個無間道（anaviccheda-marga，無間斷地生起智慧的道路）中，俱生的靜慮和無漏律儀，因為能夠永遠斷除欲界的煩惱和惡戒，以及能夠生起迷惑，所以稱為斷律儀。只有在未至定中，才有斷除煩惱的對治力。因此，只包含九個無間道。這裡，尸羅（Sila，戒律）能夠滅除惡戒。因此，可能存在靜慮律儀，但不是斷律儀。應該作四句分析：第一句，除了未至定九無間道之外，其餘的有漏靜慮律儀；第二句，依據未至定九無間道的無漏律儀；第三句，依據未至定九無間道的有漏律儀；第四句，除了未至定九無間道之外，其餘的一切無漏律儀。這樣，可能存在無漏律儀，但不是斷律儀。應該作四句分析，與前面的四句逆次對應。如果這樣，世尊所說的簡略戒律：『身律儀善哉，善哉語律儀，意律儀善哉，善哉遍律儀』還有契經（Sutra，佛經）說，應該善於守護，應該善於安住眼根律儀。這個意根律儀（Manendriya-samvara，守護意根的律儀）以什麼為自性呢？這兩個自性不是無表色（Avijnapti-rupa，不可表示的色法）。如果不是，那是什麼呢？頌文說：『正知正念合，名意根律儀』論述：意根律儀各自以正知（Samprajanya，如實知見）和正念（Smrti，正確的憶念）的結合作為自體。所以契經說，眼睛看到色之後，不喜不憂，恒常安住于舍（Upeksa，捨棄），具有正知正念。像這樣，乃至意識了知法之後，列舉了不同的名稱之後，又重複說『合』，是爲了遮止認為兩種律儀，各自以二者為體。現在應該思考表色（Vijnapti-rupa，可表示的色法）和無表色，誰...

【English Translation】 English version: The retinue of Dhyana (meditative absorption) is also called Dhyana-marga-jata (born of the path of Dhyana). Those who uphold the precepts (Sila) all accomplish this. It is further divided into two types: those in training (Siksa) and those beyond training (Asaiksa). Among the three types of precepts mentioned earlier, Dhyana-marga-jata follows the mind and is not Pratimoksa (individual liberation). Why is that? Because it constantly operates even when the mind is different or absent. The undefiled precepts of Dhyana are also called Pradhana-samvara (cessation precepts). Upon what position are they established? The verse says: 'The nine uninterrupted paths of the Unreached, both born together are called cessation.' Commentary: In the nine uninterrupted paths (anaviccheda-marga) of the Unreached Concentration (Anagamin), the co-arisen Dhyana and undefiled precepts, because they can permanently sever the afflictions and evil precepts of the desire realm, and can generate delusion, are called cessation precepts. Only in the Unreached Concentration is there an antidote to sever afflictions. Therefore, it only includes the nine uninterrupted paths. Here, Sila (precepts) can extinguish evil precepts. Therefore, there may be Dhyana precepts that are not cessation precepts. Four possibilities should be considered: The first, the defiled Dhyana precepts other than the nine uninterrupted paths of the Unreached Concentration; the second, the undefiled precepts based on the nine uninterrupted paths of the Unreached Concentration; the third, the defiled precepts based on the nine uninterrupted paths of the Unreached Concentration; the fourth, all the undefiled precepts other than the nine uninterrupted paths of the Unreached Concentration. Thus, there may be undefiled precepts that are not cessation precepts. Four possibilities should be considered, corresponding to the reverse order of the previous four. If so, the concise precepts spoken by the World Honored One: 'Good is bodily discipline, good is verbal discipline, good is mental discipline, good is all-encompassing discipline.' Also, the Sutra (scripture) says, one should be good at guarding and abiding in the precepts of the eye faculty. What is the nature of this mind faculty precept (Manendriya-samvara)? These two natures are not non-manifest form (Avijnapti-rupa). If not, what are they? The verse says: 'Right knowledge and right mindfulness combined are called mind faculty precepts.' Commentary: The mind faculty precepts each use the combination of right knowledge (Samprajanya) and right mindfulness (Smrti) as their own nature. Therefore, the Sutra says, 'Having seen a form with the eye, one is neither pleased nor displeased, constantly abiding in equanimity (Upeksa), with right knowledge and right mindfulness.' Likewise, until the mind has cognized a dharma, after listing the different names, it repeats 'combined' to prevent the assumption that the two precepts each have two entities. Now, one should consider manifest form (Vijnapti-rupa) and non-manifest form, who...

成就何。齊何時分。且辯成無表律儀不律儀。頌曰。

住別解無表　　未舍恒成現　剎那后成過　　不律儀亦然　得靜慮律儀　　多恒成過未　聖初除過去　　入定道成中

論曰。住別解脫補特伽羅。從初剎那乃至未遇舍學處等諸舍戒緣。恒成現世。此別解脫律儀無表。初剎那后亦成過去。前未舍言遍流至后。如說安住別解律儀。住不律儀應知亦爾。謂從初念乃至未遇受律儀等舍惡戒緣。恒成現世。惡戒無表。初剎那后亦成過去。諸有獲得靜慮律儀。乃至未舍來。多恒成過未。前生所失過去定律儀。今初剎那必還得彼故。以順抉擇分所攝定律儀。初剎那中不成過去。餘生所得命終時舍。今生無容重得彼法。為簡彼法。故說多言。無漏律儀。一切聖者多成過未。唯初剎那不成過去。此類聖道先未生故。昔曾未得創得名初。先得已失今創得時亦得過去。已曾生者。初剎那后乃至未舍。亦成過去未來成就。乃至未般無餘涅槃。若入靜慮及無漏道。如次成現在靜慮道律儀。非出觀時有成現在。定道無表隨心轉故。散心現前必無彼故。已辯安住善惡律儀。住中雲何。頌曰。

住中有無表　　初成中后二

論曰。言住中者。謂非律儀非不律儀。彼所起業不必一切皆有無表。若有無表即是善戒。或是惡戒

【現代漢語翻譯】現代漢語譯本成就什麼？何時成就？且辨別成無表律儀和不律儀。頌文說：

『安住于別解脫（prātimokṣa，一種戒律）的無表業（avijñapti-karma，一種不可見的業力），在未捨棄之前，恒常成就於現在。剎那之後，便成為過去。不律儀（apratisaṃvara，非戒律）也是如此。獲得靜慮（dhyāna，禪定）律儀者，多數恒常成就過去和未來。聖者最初去除過去，入定時，道成就於現在。』

論述：安住于別解脫的補特伽羅（pudgala，個體），從最初剎那乃至未遇到捨棄學處等舍戒的因緣，恒常成就於現在。這別解脫律儀的無表，最初剎那之後也成為過去。前面說的『未舍』一詞普遍適用於後面。如說安住別解律儀，安住不律儀也應知道是這樣。即從最初一念乃至未遇到受律儀等捨棄惡戒的因緣，恒常成就於現在。惡戒的無表，最初剎那之後也成為過去。諸位獲得靜慮律儀者，乃至未捨棄之前，多數恒常成就過去和未來。前生所失去的過去定力律儀，今生最初剎那必定還得，因此。以順抉擇分（anuloma-nirvedha-bhāgīya，順抉擇分）所攝的定力律儀，最初剎那中不成過去。其餘生所得，命終時捨棄，今生沒有可能重新得到那法。爲了簡別那法，所以說『多』。無漏律儀（anāsrava-śīla，無漏戒），一切聖者多數成就過去和未來。唯有最初剎那不成過去。此類聖道先前未曾生起過，昔日未曾得到，首次得到名為『初』。先前得到又失去，現在首次得到時也得到過去。已經曾生起者，最初剎那之後乃至未捨棄，也成就過去未來，乃至未般無餘涅槃（nirupadhisesa-nirvana，無餘涅槃）。若入靜慮及無漏道，次第成就現在的靜慮道律儀。不是出觀時有成就現在。定道無表隨心而轉，散亂心現前必定沒有它。已經辨別安住善惡律儀，安住于中間的如何？頌文說：

『安住于中間的，沒有無表，最初成就中間，之後兩個（指過去和未來）。』

論述：所說安住于中間的，是指非律儀非不律儀。他們所造作的業不一定都有無表。若有無表，就是善戒，或是惡戒。

【English Translation】 English version What is accomplished? When is it accomplished? Let's distinguish between the accomplishment of avijñapti-śīla (non-revealing precepts) and apratisaṃvara (non-restraint). The verse says:

'Dwelling in prātimokṣa (individual liberation vows), the avijñapti (non-revealing karma) constantly manifests in the present until abandoned. After the first moment, it becomes past. The same is true for apratisaṃvara (non-restraint). Those who have attained dhyāna-śīla (meditative precepts) mostly accomplish the past and future constantly. The noble ones initially eliminate the past; when entering samādhi (meditative concentration), the path is accomplished in the present.'

Treatise: A pudgala (individual) abiding in prātimokṣa, from the first moment until encountering the conditions for abandoning the precepts, constantly accomplishes in the present. This avijñapti of prātimokṣa-śīla also becomes past after the first moment. The term 'until abandoned' applies universally to the subsequent statements. Just as it is said that one abides in prātimokṣa-śīla, it should be understood that one also abides in apratisaṃvara in the same way. That is, from the first thought until encountering the conditions for abandoning evil precepts, such as receiving precepts, one constantly accomplishes in the present. The avijñapti of evil precepts also becomes past after the first moment. Those who have attained dhyāna-śīla mostly accomplish the past and future constantly until they abandon it. The past dhyāna-śīla lost in a previous life is certainly regained in the first moment of this life. Therefore, the dhyāna-śīla included in the anuloma-nirvedha-bhāgīya (section conforming to decisive choice) does not become past in the first moment. What is obtained in other lives is abandoned at the time of death, and there is no possibility of regaining that dharma in this life. To distinguish that dharma, the term 'mostly' is used. Anāsrava-śīla (undefiled precepts), all noble ones mostly accomplish the past and future. Only the first moment does not become past. This kind of noble path has not arisen before; what was never obtained in the past is called 'first' when it is newly obtained. What was previously obtained and then lost is also obtained in the past when it is newly obtained now. Those who have already arisen, from the first moment until they abandon it, also accomplish the past and future, until they attain nirupadhisesa-nirvana (nirvana without remainder). If one enters dhyāna and the undefiled path, one successively accomplishes the present dhyāna-mārga-śīla (meditative path precepts). It is not that one accomplishes in the present when emerging from contemplation. The avijñapti of the meditative path turns with the mind, and it is certainly not present when the distracted mind is present. Having already distinguished the abiding in good and evil precepts, what about abiding in the middle?

The verse says:

'Abiding in the middle, there is no avijñapti; the first accomplishes the middle, the latter two (past and future).'

Treatise: What is said to be abiding in the middle refers to neither precepts nor non-precepts. The karma they create does not necessarily have avijñapti. If there is avijñapti, it is either good precepts or evil precepts.

種類所攝。或非二類。彼初剎那但成中世。謂成現在。此是過去未來中故。初剎那后未舍以來。恒成過現二世無表若有安住律不律儀。亦有成惡善無表不。設有成者為經幾時。頌曰。

住律不律儀　　起染凈無表　初成中后二　　至染凈勢終

論曰。若住律儀。由勝煩惱作殺縛等諸不善業。由此便發不善無表住不律儀。由淳凈信作禮佛等諸勝善業。由此亦發諸善無表。乃至此二心未斷來。所發無表恒時相續。然其初念唯成現在。第二念等通成過現。已辯成無表。成表業云何。頌曰。

表正作成中　　后成過非未　有覆及無覆　　唯成就現在

論曰。一切安住律不律儀及住中者。乃至正作諸表業來恒成現表。初剎那后至未舍來恒成過去。必無成就未來表者。不隨心色勢微劣故。諸散無表亦同此釋。有覆無覆亦無記表。定無有能成就過未。法力劣故。唯能引起法俱行得。得力劣故。不能引生自類相續可法滅已追得言成。亦無功能逆得當法。豈不此表如能起心。亦應有成去來世者。此表力劣。由彼劣故此責非理。所起劣於能起心故。所以然者。如無記心能發表業。所發表業不生無表。故知所起劣能起心。如律儀名既有差別。不律儀號亦有別耶。亦有。云何。頌曰。

惡行惡戒業　　業道不律儀

論曰。此惡行等五種異名。是不律儀名之差別。是諸智者所訶厭故。果非愛故立惡行名。障凈尸羅故名惡戒。身語所造故名為業。根本所攝能暢業思。業所游路故名業道。不靜身語名不律儀。然業道名唯目初念。通初后位立餘四名。今應思擇。若成就表亦無表耶。應作四句。頌曰。

成表非無表　　住中劣思作　舍未生表定　　成無表非表

論曰。唯成就表非無表者。謂住非律非不律儀。劣善惡思造善造惡。身語二業唯能發表。此尚不能發無表業。況諸無記思所發表。除有依福及成業道。彼雖劣思起亦發無表故。唯成無表。非表業者。謂得靜慮補特伽羅。今表未生先生已舍。俱成非句。如理應思。如是建立表與無表及成就已。于中律儀三種差別云何而得。頌曰。

定生得靜慮　　彼聖得道生　別解脫律儀　　得由他教等

論曰。靜慮律儀與心俱得。若得有漏近分根本。靜慮地心靜慮律儀。爾時便得彼心俱故。從無色界沒生色界。時隨得彼地中生得靜慮即亦得彼俱行律儀。無漏律儀亦心俱故。若得無漏近分根本。靜慮地心。爾時便得彼聲為顯。前靜慮心復說聖言。簡取無漏六靜慮地。有無漏心。謂未至中間及四根本。定非三近分。如后當辯。別解脫律儀。由他教等得。能教他者說名為

【現代漢語翻譯】現代漢語譯本：論中說，『此惡行』等五種不同的名稱，是不律儀（Asamvara，缺乏自我約束）名稱的差別。因為這些行為被智者所呵斥厭惡，並且其結果並非令人喜愛的，所以被稱為『惡行』。因為它們阻礙了清凈的戒律（Śīla，道德行為），所以被稱為『惡戒』。因為它們是由身語所造作的，所以被稱為『業』（Karma，行為）。它們被根本所攝持，能夠暢通業的思慮，是業所執行的道路，所以被稱為『業道』（Karma-patha，行為的道路）。不靜止的身語被稱為『不律儀』。然而，『業道』這個名稱僅僅指最初的念頭，而其餘四個名稱則通用於最初和後來的階段。現在應該思考，如果成就了表業（Vijñapti-karma，顯性行為），是否也成就了無表業（Avijñapti-karma，隱性行為）呢？應該分為四種情況來討論。頌文說：『成就表非無表，住中劣思作，舍未生表定，成無表非表。』論中說，只有成就表業而非無表業的情況，是指住在非律儀非不律儀（既非持戒也非破戒）的狀態中，以低劣的善或惡的思慮造作善或惡的身語二業，只能發表顯性的行為。這種情況尚且不能引發無表業，更何況是由無記（不善不惡）的思慮所發表的行為呢？除非是有依福（Punya，功德）及成就業道的情況，因為即使是低劣的思慮也能引發無表業。只有成就無表業而非表業的情況，是指獲得了靜慮（Dhyāna，禪定）的補特伽羅（Pudgala，個體）。現在表業尚未生起，先生已經捨棄了表業，這兩種情況都屬於非句。應該如理如實地思考。像這樣建立了表業與無表業以及成就之後，那麼律儀（Samvara，自我約束）的三種差別是如何獲得的呢？頌文說：『定生得靜慮，彼聖得道生，別解脫律儀，得由他教等。』論中說，靜慮律儀與心同時獲得。如果獲得了有漏的近分定（Upacāra-samādhi，接近禪定的狀態）或根本定（Mūla-dhyāna，根本禪定），以及靜慮地的心，那麼靜慮律儀也就同時獲得了，因為它們與心同時存在。從無色界死亡而生到色界時，如果隨之獲得了該地的生得靜慮，那麼也同時獲得了與之相應的律儀。無漏律儀也與心同時獲得。如果獲得了無漏的近分定或根本定，以及靜慮地的心，那麼也就同時獲得了無漏律儀。這裡特別強調『聖』這個詞，是爲了簡別選取無漏的六靜慮地。有無漏心存在於未至定（Anāgamya，未至定）、中間定（Dhyānāntara，中間禪定）以及四根本定中，但一定不存在於三近分定中，這一點將在後面詳細討論。別解脫律儀（Prātimokṣa-saṃvara，別解脫戒）是通過他人的教導等方式獲得的。能夠教導他人的人被稱為...

【English Translation】 English version: The treatise states: 'These evil deeds' and the other five different names are distinctions of the term Asamvara (lack of self-restraint). They are called 'evil deeds' because they are condemned and disliked by the wise, and their results are undesirable. They are called 'evil precepts' because they obstruct pure Śīla (moral conduct). They are called 'Karma' (action) because they are created by body and speech. They are encompassed by the root and can facilitate thoughts of Karma; they are the path that Karma travels, hence called 'Karma-patha' (path of action). Unsettled body and speech are called 'Asamvara'. However, the name 'Karma-patha' only refers to the initial thought, while the other four names apply to both the initial and subsequent stages. Now, we should consider: if one achieves Vijñapti-karma (manifest action), does one also achieve Avijñapti-karma (unmanifest action)? This should be discussed in four categories. The verse says: 'Achieving manifest but not unmanifest, dwelling in the middle, inferior thought creates; abandoning the unarisen manifest, definitely achieving unmanifest, not manifest.' The treatise states: Only achieving manifest but not unmanifest Karma refers to being in a state of neither Samvara (restraint) nor Asamvara (lack of restraint), creating good or evil actions of body and speech with inferior good or evil thoughts, which can only manifest explicit actions. This cannot even trigger unmanifest Karma, let alone actions expressed by neutral (neither good nor evil) thoughts. Except for cases of relying on Punya (merit) and achieving Karma-patha, because even inferior thoughts can trigger unmanifest Karma. Only achieving unmanifest but not manifest Karma refers to a Pudgala (individual) who has attained Dhyāna (meditative absorption). Now, manifest Karma has not arisen, and the previous one has been abandoned; both of these situations belong to non-affirming categories. One should contemplate this reasonably. Having established manifest and unmanifest Karma and their achievement in this way, how are the three distinctions of Samvara (restraint) obtained? The verse says: 'Dhyāna is obtained by fixed birth, those saints obtain it by the path of birth, Prātimokṣa-saṃvara is obtained through others' teachings, etc.' The treatise states: Dhyāna-saṃvara is obtained simultaneously with the mind. If one obtains the limited Upacāra-samādhi (access concentration) or Mūla-dhyāna (fundamental concentration) of the realm of Dhyāna, then Dhyāna-saṃvara is also obtained at that time because they exist simultaneously with the mind. When dying from the formless realm and being born into the form realm, if one obtains the innate Dhyāna of that realm, then one also obtains the corresponding Samvara. Anāsrava-saṃvara (untainted restraint) is also obtained simultaneously with the mind. If one obtains the Anāsrava (untainted) Upacāra-samādhi or Mūla-dhyāna of the realm of Dhyāna, then one also obtains Anāsrava-saṃvara. The word 'saint' is specifically emphasized here to distinguish and select the six Anāsrava Dhyāna realms. Anāsrava mind exists in Anāgamya (unreached), Dhyānāntara (intermediate Dhyāna), and the four fundamental Dhyānas, but it definitely does not exist in the three access concentrations, which will be discussed in detail later. Prātimokṣa-saṃvara (individual liberation restraint) is obtained through the teachings of others, etc. One who can teach others is called...

他。從如是他教力發戒。故說此戒由他教得。此復二種。謂從僧伽補特伽羅有差別故。從僧伽得者。謂苾芻苾芻尼及正學戒。從補特伽羅得者。謂餘五種戒。諸毗奈耶毗婆沙師。說有十種得具戒法。為攝彼故復說等言。何者為十。一由自然。謂佛獨覺自然。謂智以不從師證此智時得具足戒。二由佛命善來苾芻。謂耶舍等由本願力佛威加故。三由得入正性離。生謂五苾芻由證見道得具足戒。四由信受佛為大師。謂大迦葉。五由善巧酬答所問。謂蘇陀夷。六由敬受八尊重法。謂大生主。七由遣使。謂法授尼。八由持律為第五人。謂于邊國。九由十眾。謂于中國。十由三說歸佛法僧。謂六十賢部共集受具戒。此中或由本願力故。或阿世耶極圓滿故。或薄伽梵威所加故。隨其所應得具足戒。如是所說別解律儀。應齊幾時要期而受。頌曰。

別解脫律儀　　盡壽或晝夜

論曰。七眾所依別解脫戒。唯應盡壽要期而受。近住所依別解脫戒唯一晝夜要期而受。此時定爾何因故然。非毗奈耶。相應義理。非一切智者能測量其實。有餘師說。世尊覺知戒時邊際但有二種。一壽命邊際。二晝夜邊際。重說晝夜為半月等。故佛但說二受戒時。以佛經中唯說晝夜。故對法者亦作是言。近住律儀唯晝夜受。必應有法能為障礙令過晝夜彼

【現代漢語翻譯】現代漢語譯本：他。從如是（如所說）他教力而發戒（通過他人教導的力量而獲得戒律）。故說此戒由他教得（因此說這種戒律是通過他人教導而獲得的）。此復二種（這又分為兩種情況）。謂從僧伽（saṃgha，僧團）補特伽羅（pudgala，個人）有差別故（因為從僧團和個人處獲得戒律有所不同）。從僧伽得者（從僧團處獲得戒律的情況），謂苾芻（bhikṣu，比丘）、苾芻尼（bhikṣuṇī，比丘尼）及正學戒（以及正學女所受的戒律）。從補特伽羅得者（從個人處獲得戒律的情況），謂餘五種戒（指其餘五種戒律）。諸毗奈耶（vinaya，律藏）毗婆沙師（vibhasa，論師）。說有十種得具戒法（說有十種獲得具足戒的方法）。為攝彼故復說等言（爲了涵蓋這些情況，所以又說了『等』字）。何者為十（哪十種呢）？一由自然（一是由自然獲得）。謂佛（buddha，佛陀）獨覺（pratyekabuddha，辟支佛）自然智（指佛和辟支佛的自然智慧）。以不從師證此智時得具足戒（因為他們不從師而證得智慧時，就獲得了具足戒）。二由佛命善來苾芻（二是由佛陀命令『善來比丘』）。謂耶舍（Yaśa）等由本願力佛威加故（比如耶舍等人，由於過去世的願力以及佛陀的威神加持）。三由得入正性離生（三是由於證入正性離生，即見道）。謂五苾芻由證見道得具足戒（比如五比丘，由於證得見道而獲得具足戒）。四由信受佛為大師（四是由於信受佛陀為大師）。謂大迦葉（Mahākāśyapa）。五由善巧酬答所問（五是由於善巧地回答所提出的問題）。謂蘇陀夷（Sudinna）。六由敬受八尊重法（六是由於恭敬地接受八尊重法）。謂大生主（Mahāprajāpatī）。七由遣使（七是由於派遣使者）。謂法授尼（Dharmadinnā）。八由持律為第五人（八是由於持律作為第五人）。謂于邊國（指在邊遠地區）。九由十眾（九是由十位僧眾）。謂于中國（指在中國）。十由三說歸佛法僧（十是由於三次宣說皈依佛、法、僧）。謂六十賢部共集受具戒（指六十賢士共同集會受具足戒）。此中或由本願力故（這些情況中，或者由於過去世的願力），或阿世耶（āśaya，意樂）極圓滿故（或者由於意樂非常圓滿），或薄伽梵（bhagavan，世尊）威所加故（或者由於世尊的威神加持）。隨其所應得具足戒（根據不同的情況獲得具足戒）。如是所說別解律儀（如上所說的別解脫律儀），應齊幾時要期而受（應該以多長時間為期限而受持）？頌曰：　別解脫律儀　　盡壽或晝夜　　論曰。七眾所依別解脫戒（七眾所依的別解脫戒），唯應盡壽要期而受（只能以盡壽為期限而受持）。近住所依別解脫戒（近住所所依的別解脫戒）唯一晝夜要期而受（只能以一個晝夜為期限而受持）。此時定爾何因故然（為什麼一定是這樣呢）？非毗奈耶相應義理（這不是毗奈耶相應的道理）。非一切智者能測量其實（不是一切智者所能衡量其實際原因的）。有餘師說（有其他論師說），世尊覺知戒時邊際但有二種（世尊覺知受戒的時間期限只有兩種）。一壽命邊際（一是壽命的邊際），二晝夜邊際（二是晝夜的邊際）。重說晝夜為半月等（重複說晝夜是爲了包括半月等情況）。故佛但說二受戒時（所以佛陀只說了兩種受戒的時間）。以佛經中唯說晝夜（因為佛經中只說了晝夜）。故對法者亦作是言（所以對法論師也這樣說），近住律儀唯晝夜受（近住律儀只能受持一個晝夜）。必應有法能為障礙令過晝夜彼（必定有法能夠成為障礙，使其無法超過晝夜）。

【English Translation】 English version: He. From such (as said) the power of others' teachings arises the precepts (the precepts are obtained through the power of others' teachings). Therefore, it is said that these precepts are obtained through others' teachings. This is further divided into two types (this is further divided into two situations). Namely, there is a difference between obtaining precepts from the Saṃgha (saṃgha, monastic community) and from a Pudgala (pudgala, individual) (because there is a difference between obtaining precepts from the Saṃgha and from an individual). Those who obtain precepts from the Saṃgha (the situation of obtaining precepts from the Saṃgha) are the Bhikṣu (bhikṣu, monk), Bhikṣuṇī (bhikṣuṇī, nun), and the precepts of a Śikṣamāṇā (śikṣamāṇā, a female trainee). Those who obtain precepts from a Pudgala (the situation of obtaining precepts from an individual) are the remaining five types of precepts (referring to the remaining five types of precepts). The Vinaya (vinaya, monastic discipline) and Vibhasa (vibhasa, commentator) masters. Say that there are ten ways to obtain full ordination (say that there are ten ways to obtain full ordination). To encompass these, the word 'etc.' is added (to encompass these situations, the word 'etc.' is added). What are the ten (what are the ten)? One is by nature (one is obtained by nature). Namely, the Buddha (buddha, Buddha) and Pratyekabuddha (pratyekabuddha, solitary Buddha) have natural wisdom (referring to the natural wisdom of the Buddha and solitary Buddhas). When they attain this wisdom without a teacher, they obtain full ordination (because when they attain wisdom without a teacher, they obtain full ordination). Two is by the Buddha's command 'Welcome, Bhikṣu' (two is by the Buddha's command 'Welcome, Bhikṣu'). Such as Yaśa (Yaśa) and others, due to their past vows and the Buddha's majestic power (such as Yaśa and others, due to their past vows and the Buddha's majestic power). Three is by entering the rightness of detachment from birth (three is due to entering the rightness of detachment from birth, i.e., the path of seeing). Such as the five Bhikṣus, who obtained full ordination by attaining the path of seeing (such as the five Bhikṣus, who obtained full ordination by attaining the path of seeing). Four is by believing and accepting the Buddha as the master (four is due to believing and accepting the Buddha as the master). Such as Mahākāśyapa (Mahākāśyapa). Five is by skillfully answering the questions asked (five is due to skillfully answering the questions asked). Such as Sudinna (Sudinna). Six is by respectfully accepting the eight weighty dharmas (six is due to respectfully accepting the eight weighty dharmas). Such as Mahāprajāpatī (Mahāprajāpatī). Seven is by sending messengers (seven is due to sending messengers). Such as Dharmadinnā (Dharmadinnā). Eight is by upholding the Vinaya as the fifth person (eight is due to upholding the Vinaya as the fifth person). Namely, in border countries (referring to remote areas). Nine is by a group of ten (nine is by a group of ten monks). Namely, in China (referring to China). Ten is by reciting the three refuges in the Buddha, Dharma, and Saṃgha three times (ten is due to reciting the three refuges in the Buddha, Dharma, and Saṃgha three times). Namely, the sixty worthy ones gathered together to receive full ordination (referring to the sixty worthy ones gathered together to receive full ordination). Among these, either due to past vows (among these situations, either due to past vows), or due to extremely complete intention (āśaya, intention) (or due to extremely complete intention), or due to the majestic power of the Bhagavan (bhagavan, World-Honored One) (or due to the majestic power of the World-Honored One). According to the circumstances, full ordination is obtained (according to the circumstances, full ordination is obtained). The Prātimokṣa (prātimokṣa, individual liberation) precepts mentioned above (the Prātimokṣa precepts mentioned above), for how long should they be taken (for how long should they be taken)? The verse says: 　The Prātimokṣa precepts, for life or a day and night. 　　The treatise says. The Prātimokṣa precepts based on the seven assemblies (the Prātimokṣa precepts based on the seven assemblies) should only be taken for life (should only be taken for life). The Prātimokṣa precepts based on the Upavāsa (upavāsa, close dwelling) should only be taken for one day and night (should only be taken for one day and night). Why must it be so at this time (why must it be so at this time)? It is not a principle corresponding to the Vinaya (it is not a principle corresponding to the Vinaya). It is not possible for the all-knowing to measure its reality (it is not possible for the all-knowing to measure its actual reason). Some teachers say (some teachers say), the World-Honored One knows that there are only two kinds of time limits for taking precepts (the World-Honored One knows that there are only two kinds of time limits for taking precepts). One is the limit of life (one is the limit of life), and the other is the limit of day and night (and the other is the limit of day and night). Repeating day and night is to include half a month, etc. (repeating day and night is to include half a month, etc.). Therefore, the Buddha only spoke of two times for taking precepts (therefore, the Buddha only spoke of two times for taking precepts). Because only day and night are mentioned in the Buddhist scriptures (because only day and night are mentioned in the Buddhist scriptures). Therefore, the Abhidharma masters also say (therefore, the Abhidharma masters also say), the Upavāsa precepts can only be taken for a day and night (the Upavāsa precepts can only be taken for a day and night). There must be a dharma that can be an obstacle to prevent it from exceeding day and night (there must be a dharma that can be an obstacle to prevent it from exceeding day and night).

戒不生。故佛經中唯說晝夜。不說或五或十等時。然有說言。佛觀所化根難調者。且應授與一晝夜戒非無過此。依何理教作如是言。過此戒生不違理故。復減於此何理相違。謂所化根有難調者。已許為說晝夜律儀。何不為調漸難調者。說唯一夜一晝須臾。以難調根有多品故。然曾不說由此知有近住定時。若減若增便不發戒。世尊觀是。故唯說此。依何邊際得不律儀。頌曰。

惡戒無晝夜　　以非如善受

論曰。要期盡壽造諸惡業。得不律儀非一晝夜。如近住戒。所以者何。以此非如善戒受故。謂必無有立限對師。受不律儀如近住戒。我一晝夜定受不律儀。此是智人所訶厭業故。雖亦無有立限對師。我當盡形造諸惡業。而由發起壞善意樂。欲永造惡得不律儀。非起暫時造惡意樂。無師而有得不律儀。故不律儀無一晝夜。然近住戒功德可欣。由現對師要期受力。雖無畢竟壞惡意樂。而於一晝夜。得近住律儀。故得不律儀與得律儀異。說一晝夜近住律儀。欲正受時當如何受。頌曰。

近住于晨旦　　下座從師受　隨教說具支　　離嚴飾晝夜

論曰。近住律儀于晨旦受。謂受此戒要日出時。此戒要經一晝夜故。諸有先作如是要期。我當恒于月八日等決定受此近住律儀。若旦有礙緣。齋竟亦得受。言下座

者。謂在師前居卑劣座身心謙敬。身謙敬者。或蹲或跪曲躬合掌。唯除有病。心謙敬者。于施戒師心不輕慢。於三寶所生極尊重殷凈信心。以諸律儀從敬信發。若不謙敬不發律儀。此必從師無容自受。以後若遇諸犯戒緣。由愧戒師能不違犯。謂彼雖闕自法增上。由世增上亦能無犯。受此律儀應隨師教。受者后說勿前勿俱。如是方成從師教受。異此授受二俱不成。具受八支方成近住。隨有所闕近住不成。諸遠離支互相屬故。由是四種離殺等支。於一身中可俱時記。以諸遠離相系屬中或少或多相差別故。受此戒者心離嚴飾。憍逸處故。常嚴身具不必須舍。緣彼不能生其憍逸。如新異故。受此律儀心須晝夜。謂至明旦日初出時。經如是時戒恒相續。異此受者。雖生妙行不得律儀。然為令招可愛果故。亦應為受。言近住者。謂此律儀近阿羅漢住。以隨學彼故。有說此近盡壽戒住。有說此戒近時而住。如是律儀或名長養。長養薄少善根有情。令其善根漸增多故。何緣受此近住律儀。必具八支非增非減。頌曰。

戒不逸禁支　　四一三如次　為防諸性罪　　失念及憍逸

論曰。八中前四是尸羅支。謂離殺生至虛誑語。由此四種離性罪故。次有一種。是不放逸支。謂離飲諸酒生放逸處。雖受尸羅若飲諸酒。則心放逸毀犯

【現代漢語翻譯】現代漢語譯本：關於『者』，指的是在師父面前處於卑微的位置，身心都保持謙遜恭敬。身體上的謙遜恭敬，表現爲或蹲或跪，彎腰合掌，除非有疾病。心理上的謙遜恭敬，表現爲對於傳授戒律的師父，內心不輕視怠慢，對於佛、法、僧三寶，生起極其尊重和殷切清凈的信心。因為一切律儀都是從恭敬和信心產生的。如果不謙遜恭敬，就無法生起律儀。這種律儀必須從師父處獲得，不能自己隨意接受。之後如果遇到各種違犯戒律的因緣，因為顧及師父的教誨，能夠不違犯。這是說，即使自己缺乏修法的增上力，也能因為世俗的約束而不違犯。接受這種律儀應當聽從師父的教導，受戒者在師父說完之後再說，不要搶先，也不要同時說。這樣才能算是從師父處如法接受。完整地受持八支戒，才能成就近住戒。缺少任何一支，都不能成就近住戒，因為各個遠離之支是相互關聯的。因此，四種遠離殺生等之支，可以在同一身心中同時記住，因為各種遠離是相互聯繫的，或多或少存在差別。受持這種戒律的人，內心要遠離裝飾，因為那是產生驕慢放逸的地方。通常使用的隨身物品不一定需要捨棄，因為它們不能產生驕慢放逸，比如新的或特別的物品。受持這種律儀，內心必須晝夜保持警覺，也就是說，直到第二天早上太陽初升的時候，經過這樣一段時間，戒律才能持續相續。如果不是這樣受持，即使產生殊勝的行為，也無法獲得律儀。然而，爲了能夠招感可愛的果報，也應當受持。所說的『近住』，是指這種律儀接近阿羅漢的住處，因為是隨學阿羅漢的緣故。有人說，這是接近盡壽戒的住處。也有人說，這種戒律是接近暫時而住的。這樣的律儀，有時也稱為長養，能夠長養薄弱的善根，使有情的善根逐漸增多。為什麼受持這種近住律儀，必須具足八支，不能增加也不能減少呢？頌詞說：『戒不逸禁支，四一三如次，為防諸性罪，失念及憍逸』論中說：八支戒中的前四種是尸羅支（śīla-aṅga），也就是遠離殺生，直到遠離虛妄語。因為這四種能夠遠離自性罪。接下來有一種，是不放逸支，也就是遠離飲用各種酒類等產生放逸的地方。即使受持了尸羅戒，如果飲用各種酒類，就會心生放逸，毀犯戒律。

【English Translation】 English version: Regarding 'one who', it refers to being in a humble position before the teacher, with both body and mind maintaining humility and respect. Physical humility and respect are expressed through squatting or kneeling, bowing, and joining palms, unless there is illness. Mental humility and respect are expressed by not belittling or disrespecting the teacher who imparts the precepts, and by generating utmost respect and sincere, pure faith in the Three Jewels (Triratna): Buddha (覺者), Dharma (法), and Sangha (僧). This is because all precepts arise from respect and faith. Without humility and respect, precepts cannot arise. Such precepts must be received from a teacher; one cannot arbitrarily receive them oneself. Later, if one encounters various circumstances that could lead to breaking the precepts, one can avoid transgression out of consideration for the teacher's teachings. This means that even if one lacks the superior power of self-cultivation, one can still avoid transgression due to worldly constraints. One should follow the teacher's instructions when receiving these precepts. The recipient should speak after the teacher has finished, not before, nor at the same time. Only in this way can one be said to have properly received the precepts from the teacher. Fully observing the eight branches constitutes the upavāsa (近住). Lacking any one branch does not constitute upavāsa, because the various branches of abstinence are interconnected. Therefore, the four branches of abstaining from killing, etc., can be remembered simultaneously in the same body, because the various abstinences are interconnected, differing in quantity or degree. One who observes these precepts should keep the mind free from adornments, as they are places where pride and arrogance arise. Commonly used personal items do not necessarily need to be discarded, as they may not give rise to pride and arrogance, such as new or special items. The mind must be vigilant day and night when observing these precepts, meaning that the precepts must continue until sunrise the next morning. If one does not observe them in this way, one cannot obtain the precepts even if one performs excellent actions. However, one should still observe them in order to attract desirable results. The term 'upavāsa' means that these precepts are close to the abode of an Arhat (阿羅漢), because one is following the example of an Arhat. Some say that this is close to the abode of lifelong precepts. Others say that these precepts are close to temporary dwelling. Such precepts are sometimes called 'growth', as they nourish the weak roots of virtue, gradually increasing the virtue of sentient beings. Why must one possess all eight branches, neither adding nor subtracting, when observing these upavāsa precepts? The verse says: 'Precepts, non-negligence, restraining branches, four, one, three in order, to prevent inherent transgressions, forgetfulness, and arrogance.' The treatise states: The first four of the eight branches are śīla-aṅga (尸羅支), which are abstaining from killing, up to abstaining from false speech. This is because these four can prevent inherent transgressions. Next, there is one branch of non-negligence, which is abstaining from drinking various kinds of alcohol and other places that give rise to negligence. Even if one has observed the śīla precepts, if one drinks various kinds of alcohol, one's mind will become negligent and violate the precepts.

尸羅。醉必不能護余支故。後有三種。是禁約支。謂離塗飾香鬘乃至食非時食。以能隨順厭離心故。厭離能證律儀果故。何緣具受如是三支。若不具支便不能離性罪失念憍逸過失。謂初離殺至虛誑語。能防性罪離貪瞋癡所起殺等諸惡業故。次離飲酒能防失念。以飲酒時能令忘失應不應作諸事業故。則不能護余遠離支。后離餘三能防憍逸。以若受用種種香鬘高廣床座習近歌舞心便憍舉尋即毀戒。由離彼故心便離憍。謂香鬘等若恒受用。尚順憍慢為犯戒緣。況受新奇曾未受者。故一切種皆應舍離。若有能持依時食者。以能遮止恒時食故。便憶自受近住律儀。能於世間深生厭離。若非時食二事俱無。數食能令心縱逸故。由此大義故具受三。於此八中離非時食是齋亦齋支。所餘七支是齋支非齋。如正見是道亦道支。餘七支是道支非道。為唯近事得受近住。為余亦有受近住耶。頌曰。

近住余亦有　　不受三歸無

論曰。諸有未受近事律儀。一晝夜中歸依三寶。說三歸已受近住戒。彼亦受得近住律儀。異此則無。除不知者。由意樂力亦發律儀。豈不三歸則成近事。如契經說。佛告大名。諸有在家白衣男子男根成就。歸佛法僧起殷凈心。發誠諦語自稱我是鄔波索迦。愿尊憶持慈悲護念。齊是名曰鄔波索迦。此不相違受三

歸位未成近事。所以者何。要發律儀成近事故。

說一切有部顯宗論卷第十九大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第二十

尊者眾賢造

三藏法師玄奘奉　詔譯辯業品第五之三

於何時發近事律儀。頌曰。

稱近事發戒　　說如苾芻等

論曰。起殷凈心發誠諦語。自稱我是鄔波索迦。愿尊憶持慈悲護念。爾時乃發近事律儀。稱近事等言。方發律儀故。以經復說我從今者。乃至命終護生言故。若離稱號但受三歸成近事者。自稱我是近事等言。便為無用。依何義故說護生言。別解律儀護生得故。或為救護自生命緣。亦不毀犯如來禁戒。諸異生類將受律儀。亦有如斯堅固意樂。乃至為救自生命緣。終不虧違所受學處。如斯誓受世現可得。然有別誦。言捨生者。此言意說。舍殺生等。略去殺等。但說捨生。彼雖已得近事律儀。為令了知所應學處。故復為說離殺生等五種戒相。令識堅持。如得苾芻具足戒已。說重學處令識堅持。勤策亦然。此亦應爾是故近事必具律儀。非受三歸即成近事。頌曰。

若皆具律儀　　何言一分等　約能持故說

論曰。此中憎嫉對法義者。心不生喜復設是難。若諸近事皆具律儀。何緣世尊言有

【現代漢語翻譯】現代漢語譯本歸位如果尚未成就近事（Upasaka，優婆塞，即親近三寶的在家男女），就不能算是真正的近事。這是為什麼呢？因為必須要發起律儀（Vinaya，戒律）才能成就近事。《說一切有部顯宗論》卷第十九大正藏第 29 冊 No. 1563 《阿毗達磨藏顯宗論》《阿毗達磨藏顯宗論》卷第二十尊者眾賢造三藏法師玄奘奉詔譯《辯業品》第五之三在什麼時候發起近事律儀呢？頌文說：『稱近事發戒，說如苾芻（Bhiksu，比丘，出家受具足戒的男子）等。』論述道：發起殷重清凈的心，說誠實的話語，自稱『我是鄔波索迦（Upasaka，優婆塞）』，『愿尊憶持慈悲護念』。在這個時候才能發起近事律儀。稱『近事』等語，才能發起律儀。因為經中又說『我從今者，乃至命終護生』等語。如果離開稱號，只是受三歸依就成為近事，那麼自稱『我是近事』等語，就變得沒有用處了。依據什麼意義說『護生』呢？因為別解律儀（Pratimoksa，波羅提木叉，即戒經）能夠護生。或者爲了救護自己的生命，也不毀犯如來的禁戒。那些異生類（指凡夫）將要受律儀時，也有這樣堅固的意樂，乃至爲了救護自己的生命，終究不會違背所受的學處。這樣的誓願在世間是可以見到的。然而有另外的誦文，說『捨生』。這個『捨生』的意思是說，捨棄殺生等惡行，省略了『殺』等字，只說『捨生』。他們雖然已經得到近事律儀，爲了讓他們瞭解所應學習之處，所以又為他們說遠離殺生等五種戒相，讓他們認識並堅持。如同得到苾芻（Bhiksu，比丘）具足戒后，說重大學處讓他們認識並堅持，勤策（Sramanera，沙彌）也是這樣。這裡也應該如此。因此，近事必定具備律儀，不是受三歸依就能成為近事。頌文說：『若皆具律儀，何言一分等？約能持故說。』論述道：這裡憎恨嫉妒對法義的人，心中不生歡喜，又設定這樣的難題：如果所有的近事都具備律儀，為什麼世尊說有

【English Translation】 English version If the status of Upasaka (lay follower) has not been achieved, it cannot be considered a true Upasaka. Why is this? Because it is necessary to initiate the Vinaya (discipline) to achieve the status of Upasaka. Chapter 19 of the Sarvastivada Abhidharmakosabhasyam Taisho Tripitaka Volume 29 No. 1563 Abhidharmakosabhasyam Abhidharmakosabhasyam Volume 20 Composed by Venerable Vasubandhu Translated by Tripitaka Master Xuanzang under Imperial Decree, Chapter 5, Section 3: Discrimination of Karma When is the Upasaka Vinaya initiated? The verse says: 'By declaring oneself a lay follower, the precepts are initiated, as with Bhikshus (monks).' The commentary states: With a sincere and pure mind, speaking truthfully, one declares, 'I am an Upasaka,' 'May the Venerable One remember, hold, and protect me with compassion.' At that time, the Upasaka Vinaya is initiated. The words 'declaring oneself a lay follower' are necessary to initiate the precepts. Because the sutra also says, 'From this moment until the end of my life, I will protect life.' If one only takes the Three Refuges without declaring oneself a lay follower, then the words 'I am a lay follower' become useless. According to what meaning is 'protecting life' mentioned? Because the Pratimoksa (code of monastic discipline) can protect life. Or, to protect one's own life, one would not violate the Tathagata's precepts. Those non-Buddhists who are about to receive the precepts also have such firm intentions, that even to save their own lives, they would never violate the precepts they have received. Such vows are visible in the world. However, there is another recitation that says 'abandoning life.' The meaning of 'abandoning life' is to abandon killing, etc., omitting the word 'killing' and only saying 'abandoning life.' Although they have already obtained the Upasaka Vinaya, in order to make them understand what they should learn, the five precepts of abstaining from killing, etc., are explained to them so that they can recognize and uphold them. Just as after obtaining the Bhikshu's full ordination, the important precepts are explained to them so that they can recognize and uphold them, and the Sramanera (novice monk) is also like this. This should also be the case here. Therefore, an Upasaka must possess the Vinaya; one does not become an Upasaka simply by taking the Three Refuges. The verse says: 'If all possess the Vinaya, why speak of one part, etc.? It is spoken of in terms of what one is capable of upholding.' The commentary states: Here, those who hate and are jealous of the Dharma, not feeling joy in their hearts, raise this difficult question: If all Upasakas possess the Vinaya, why did the World Honored One say that there are

四種。一能學一分。二能學少分。三能學多分。四能學滿分。豈不由此且已證成。非唯三歸即成近事。謂若別有但受三歸即成近事。如是近事非前所說。四種所收應更說有第五近事。此于學處全無所學。亦應說為一近事故。佛觀近事非離律儀。故契經中唯說四種。雖諸近事皆具律儀。然約能持故說四種。謂雖具受五支律儀。而後遇緣或便毀缺。其中或有于諸學處能持一分。乃至或有具持五支。故作是說。能持先所受。故說能學言。不爾應言受一分等。故此四種但據能持。然經主言。約持犯戒說一分等。尚不應問。況應為答。誰有已解近事律儀。必具五支而不能解。于所學處持一非余。乃至具持名一分等。由彼未解近事律儀。受量少多故應請問。凡有幾種鄔波索迦。能學學處。答言。有四鄔波索迦。謂能學一分等猶未能了。復問。何名能學一分。乃至廣說。此全無理。唯對法宗所說理中應問答故。雖知近事必具律儀。而未了知隨犯一種為越一切為一非余。由有此疑故應請問。諸部若有未見此文。於此義中迄今猶諍。若異此者。佛經數言。鄔波索迦具五學處。誰有於此已善了知。而復懷疑問受多少。設許爾者。疑問相違。謂彼本疑受量多少。而問有幾能學學處。答學一分等。豈除本所疑。故彼義中不應問答。經主於此不正

【現代漢語翻譯】四種近事（Upasaka，在家男居士）。第一種能學一分戒，第二種能學少分戒，第三種能學多分戒，第四種能學滿分戒。這難道不是已經證明了嗎？並非只有受持三歸依（皈依佛、法、僧）才能成為近事，如果另外有人只受持三歸依就成為近事，那麼這樣的近事就不是前面所說的四種近事所包含的，應該另外說有第五種近事，這種近事對於學處（Siksa-pada，戒條）完全沒有學習。也應該說有一種近事，因為佛陀認為近事不離律儀（Vinaya，戒律），所以契經（Sutra，佛經）中只說了四種。雖然所有近事都具備律儀，但根據能持守的情況說了四種。意思是，雖然具足受持五支律儀，後來遇到因緣或許會毀壞缺失。其中或許有人對於各種學處能持守一部分，乃至或許有人具足持守五支。所以這樣說，能持守先前所受持的，所以說『能學』。不然就應該說『受持一分』等等。所以這四種只是根據能持守的情況來說的。然而經主說，根據持戒和犯戒的情況說一分等等，尚且不應該問，更何況回答。誰已經理解了近事律儀，必定具足五支，卻不能理解在所學之處持守一個而非其餘，乃至具足持守而稱為一分等等呢？由於他們沒有理解近事律儀，受持的量有多少，所以應該請問。凡是有幾種鄔波索迦能學習學處？回答說，有四種鄔波索迦，即能學一分等等，仍然未能理解。又問，什麼叫做能學一分？乃至廣說。這完全沒有道理。只有對法宗（Abhidharma，阿毗達摩）所說的道理中才應該問答。雖然知道近事必定具足律儀，但沒有了解隨犯一種是違越一切，還是一個而非其餘，由於有這種疑惑，所以應該請問。各部派如果未曾見過此文，對於這個意義至今還在爭論。如果不是這樣，佛經多次說，鄔波索迦具足五學處，誰對此已經很好地瞭解，而又懷疑詢問受持的多少呢？假設允許這樣，疑問就互相矛盾。意思是，他們本來懷疑受持的量有多少，卻問有幾種能學習學處，回答學習一分等等，難道能消除本來所懷疑的嗎？所以那個意義中不應該問答。經主在這裡不正確。 English version: There are four types of Upasakas (lay male followers). The first can learn one part of the precepts, the second can learn a small part, the third can learn a large part, and the fourth can learn all the precepts. Isn't this already proven? It's not only by taking the Three Refuges (皈依佛、法、僧, refuge in the Buddha, Dharma, and Sangha) that one becomes an Upasaka. If someone else only takes the Three Refuges and becomes an Upasaka, then such an Upasaka is not included in the four types mentioned earlier. There should be a fifth type of Upasaka, who doesn't learn any of the Siksa-padas (戒條, precepts). It should also be said that there is one type of Upasaka, because the Buddha believes that Upasakas are inseparable from the Vinaya (戒律, discipline), so the Sutras (佛經, scriptures) only mention four types. Although all Upasakas possess the Vinaya, the four types are described according to their ability to uphold it. This means that although they fully take the five precepts, they may later encounter circumstances that cause them to be broken or lost. Among them, some may be able to uphold a part of the various precepts, and some may be able to fully uphold all five. Therefore, it is said that they can uphold what they have previously taken, so it is said 'can learn'. Otherwise, it should be said 'take one part' and so on. Therefore, these four types are only based on the ability to uphold. However, the Sutra master says that according to the situation of upholding or breaking the precepts, saying one part, etc., should not even be asked, let alone answered. Who has already understood the Upasaka's Vinaya, must possess all five precepts, but cannot understand upholding one precept and not the others, or fully upholding them and calling it one part, etc.? Because they have not understood the Upasaka's Vinaya, and the amount of precepts they take is small or large, they should ask. How many types of Upasakas are there who can learn the precepts? The answer is that there are four types of Upasakas, namely, those who can learn one part, etc., but they still haven't understood. And then ask, what is called being able to learn one part? And so on. This makes no sense at all. Only in the Abhidharma's (阿毗達摩, scholastic and philosophical analysis and systematization of the Buddha's teachings) reasoning should there be questions and answers. Although it is known that Upasakas must possess the Vinaya, they do not understand whether violating one precept violates all, or one and not the others. Because of this doubt, they should ask. If the various schools have not seen this text, they are still arguing about this meaning. If this is not the case, the Buddhist scriptures repeatedly say that Upasakas possess the five precepts. Who has already understood this well, and still doubts and asks about the amount of precepts taken? If this is allowed, the questions contradict each other. This means that they originally doubted the amount of precepts taken, but asked how many types can learn the precepts, and the answer is learning one part, etc. Can this eliminate the original doubt? Therefore, there should be no questions and answers in that meaning. The Sutra master is incorrect here.

【English Translation】 Four kinds of Upasakas (在家男居士, lay male followers). The first can learn one part of the precepts, the second can learn a small part, the third can learn a large part, and the fourth can learn all the precepts. Isn't this already proven? It's not only by taking the Three Refuges (皈依佛、法、僧, refuge in the Buddha, Dharma, and Sangha) that one becomes an Upasaka. If someone else only takes the Three Refuges and becomes an Upasaka, then such an Upasaka is not included in the four types mentioned earlier. There should be a fifth type of Upasaka, who doesn't learn any of the Siksa-padas (戒條, precepts). It should also be said that there is one type of Upasaka, because the Buddha believes that Upasakas are inseparable from the Vinaya (戒律, discipline), so the Sutras (佛經, scriptures) only mention four types. Although all Upasakas possess the Vinaya, the four types are described according to their ability to uphold it. This means that although they fully take the five precepts, they may later encounter circumstances that cause them to be broken or lost. Among them, some may be able to uphold a part of the various precepts, and some may be able to fully uphold all five. Therefore, it is said that they can uphold what they have previously taken, so it is said 'can learn'. Otherwise, it should be said 'take one part' and so on. Therefore, these four types are only based on the ability to uphold. However, the Sutra master says that according to the situation of upholding or breaking the precepts, saying one part, etc., should not even be asked, let alone answered. Who has already understood the Upasaka's Vinaya, must possess all five precepts, but cannot understand upholding one precept and not the others, or fully upholding them and calling it one part, etc.? Because they have not understood the Upasaka's Vinaya, and the amount of precepts they take is small or large, they should ask. How many types of Upasakas are there who can learn the precepts? The answer is that there are four types of Upasakas, namely, those who can learn one part, etc., but they still haven't understood. And then ask, what is called being able to learn one part? And so on. This makes no sense at all. Only in the Abhidharma's (阿毗達摩, scholastic and philosophical analysis and systematization of the Buddha's teachings) reasoning should there be questions and answers. Although it is known that Upasakas must possess the Vinaya, they do not understand whether violating one precept violates all, or one and not the others. Because of this doubt, they should ask. If the various schools have not seen this text, they are still arguing about this meaning. If this is not the case, the Buddhist scriptures repeatedly say that Upasakas possess the five precepts. Who has already understood this well, and still doubts and asks about the amount of precepts taken? If this is allowed, the questions contradict each other. This means that they originally doubted the amount of precepts taken, but asked how many types can learn the precepts, and the answer is learning one part, etc. Can this eliminate the original doubt? Therefore, there should be no questions and answers in that meaning. The Sutra master is incorrect here.

尋思。于諍理中懷朋黨執。翻言對法所說義中。問尚不應況應為答。若闕律儀亦名近事。苾芻勤策闕亦應成。然經主言。何緣不許。由佛教力施設不同。雖闕律儀而成近事。苾芻勤策必具律儀。此率己情無經說故。世尊何處說離律儀亦成近事。非苾芻等曾聞經部有作是執。亦有無戒勤策苾芻。彼執應同布剌拏等諸外道見。非佛法宗一切律儀品類等不品類非等有三品故。下中上別隨何故成。頌曰。

下中上隨心

論曰。八眾所受別解脫律儀。隨受心力成上中下品。由如是理。諸阿羅漢或有成就下品律儀。然諸異生或成上品。諸有歸依佛法僧者。為歸何等。頌曰。

歸依成佛僧　　無學二種法　及涅槃擇滅　　是說具三歸

論曰。如本論言。歸依佛者為歸何法。謂若諸法妙有現有。由想等想施設言說。名為佛陀。歸此能成佛無學法。言謂若者。即是總摽。當所說義言諸法者。即是顯示無我增言。妙有言顯妙有性合。現有即明現可得義。或妙德合故名妙有。現有即顯是所知性。想等想等是名差別。覺一切法一切種相不藉他教。故名佛陀。或此圓成智等眾德自然開覺。故名佛陀。或佛陀名顯彼有覺。如質礙物名有質礙。或佛陀名顯彼能說。己所證覺以開覺他。如婆羅門問經廣說。能成佛者。顯彼諸法與

佛施設。為建立因。如何此中於無量法而總建立摽一佛名。如依眾多和合人上立一僧寶一勝所歸。又于眾多無漏道上立一道蘊。無有過失。或先已說。先說者何。謂想等想施設言說。即佛相續無學法中。立一佛名無別一佛。能成佛法為是何等。謂盡智等及彼眷屬。由得彼法能覺一切。以彼勝故身得佛名。非色等身前後等故。為歸一佛一切佛耶。理實應言歸一切佛。以諸佛道相無異故。僧伽差別略有五種。一無恥僧。二啞羊僧。三朋黨僧。四世俗僧。五勝義僧。無恥僧者。謂毀禁戒而被法服補特伽羅。啞羊僧者。謂於三藏無所了達補特伽羅。譬如啞羊無辯說用。或言啞者。顯無說法。能復說羊言顯無聽法用即顯。此類補特伽羅於三藏中無聽說用。朋黨僧者。謂于游散營務斗諍。方便善巧結構朋黨補特伽羅。此三多分造非法業。世俗僧者。謂善異生。此能通作法非法業。勝義僧者。謂學無學法及彼所依器補特伽羅。此定無容造非法業。五中最勝。是所歸依。如贊歸依伽他中說。

此歸依最勝　　此歸依最尊　必因此歸依　　能解脫眾苦

于如是法補特伽羅二勝義僧中。迦多衍尼子意但以法為所歸僧。故本論中作如是說。歸能成僧學無學法。僧有多種。謂有情人聲聞福田及聖僧等。佛於此內非聲聞僧。可是餘僧

【現代漢語翻譯】現代漢語譯本佛陀的施設是爲了建立因。如何在這無量法中總括建立一個佛的名號？就像依靠眾多和合的人而建立一個僧寶，一個殊勝的歸宿。又在眾多無漏道上建立一個道蘊，沒有過失。或者先前已經說過。先前所說的是什麼呢？就是想等想的施設言說。即在佛的相續無學法中，建立一個佛的名號，沒有另外一個佛，能夠成就佛法的是什麼呢？是盡智等及其眷屬。由於得到這些法，能夠覺悟一切。因為這些法的殊勝，身體才得到佛的名號，不是因為色等身體的前後等。是歸依一個佛，還是歸依一切佛呢？理應說歸依一切佛。因為諸佛的道相沒有差異。僧伽的差別略有五種：一、僧（Sangha，僧團）；二、啞羊僧；三、朋黨僧；四、世俗僧；五、勝義僧。 僧（Sangha，僧團）是指毀壞禁戒卻穿著法服的補特伽羅（Pudgala，人）。啞羊僧是指對於三藏（Tripitaka，佛教經典）沒有領悟的補特伽羅（Pudgala，人）。譬如啞羊沒有辯說的作用。或者說啞，顯示沒有說法的能力。又說羊，顯示沒有聽法的用處，即顯示此類補特伽羅（Pudgala，人）在三藏（Tripitaka，佛教經典）中沒有聽說的作用。朋黨僧是指在游散、營務、鬥爭中，善於巧妙地組織朋黨的補特伽羅（Pudgala，人）。這三種僧大多造作非法之業。世俗僧是指善良的異生（凡夫）。他們能通作合法與非法的行業。勝義僧是指有學、無學法及這些法所依的器補特伽羅（Pudgala，人）。他們一定不會造作非法之業。五種僧中最殊勝，是所歸依。如讚頌歸依的偈頌中所說：『此歸依最勝，此歸依最尊，必因此歸依，能解脫眾苦。』在如是法和補特伽羅（Pudgala，人）兩種勝義僧中，迦多衍尼子（Kātyāyanīputra）的意圖只是以法作為所歸依的僧。所以本論中這樣說：歸依能成就僧的學無學法。僧有多種，如有情、聲聞、福田及聖僧等。佛在此內不是聲聞僧，可是其餘的僧。

【English Translation】 English version The Buddha's establishment is to establish causes. How, within these immeasurable dharmas, is a single Buddha's name established in general? It is like establishing a Sangha Jewel, a supreme refuge, based on the aggregation of many harmonious people. And establishing a Dharma Skandha on many unconditioned paths, without fault. Or it has been said before. What was said before? It is the establishment and speech of thought and so on. That is, in the continuous stream of the Buddha's non-learning dharmas, establishing a single Buddha's name, there is no other Buddha. What is it that can accomplish Buddhahood? It is exhaustive knowledge and its retinue. Because of obtaining these dharmas, one can awaken to everything. Because of the excellence of these dharmas, the body obtains the name of Buddha, not because of the sequence of the body of form and so on. Is it taking refuge in one Buddha or taking refuge in all Buddhas? In truth, one should say taking refuge in all Buddhas. Because the characteristics of the paths of all Buddhas are not different. The differences in the Sangha are roughly five types: 1. Sangha (僧團); 2. Mute Sheep Sangha; 3. Partisan Sangha; 4. Mundane Sangha; 5. Supreme Meaning Sangha. Sangha (僧團) refers to a Pudgala (人, person) who has broken precepts but wears monastic robes. Mute Sheep Sangha refers to a Pudgala (人, person) who has no understanding of the Tripitaka (佛教經典, the Three Baskets of Buddhist scriptures). It is like a mute sheep having no ability to speak. Or saying 'mute' shows no ability to preach the Dharma. And saying 'sheep' shows no ability to listen to the Dharma, which shows that this type of Pudgala (人, person) has no ability to hear and speak in the Tripitaka (佛教經典, the Three Baskets of Buddhist scriptures). Partisan Sangha refers to a Pudgala (人, person) who is skilled at forming factions in wandering, managing affairs, and disputes. These three mostly create non-Dharma deeds. Mundane Sangha refers to good ordinary beings (凡夫, common people). They can commonly perform both Dharma and non-Dharma deeds. Supreme Meaning Sangha refers to those with learning and non-learning dharmas and the vessel Pudgala (人, person) on which these dharmas rely. They definitely cannot create non-Dharma deeds. Among the five, the Supreme Meaning Sangha is the most excellent and is the refuge. As it is said in the verse praising refuge: 'This refuge is the most excellent, this refuge is the most honored, surely because of this refuge, one can be liberated from all suffering.' Among these two types of Supreme Meaning Sangha, Dharma and Pudgala (人, person), Kātyāyanīputra's intention is only to take Dharma as the Sangha to take refuge in. Therefore, in this treatise, it is said: taking refuge in the learning and non-learning dharmas that can accomplish the Sangha. There are many types of Sangha, such as sentient beings, Śrāvakas, fields of merit, and noble Sangha. The Buddha is not a Śrāvaka Sangha within this, but is the remaining Sangha.

自然覺故。今所歸者是聲聞僧。理實通歸諸佛弟子。以諸僧道相無異故。然契經說。當來有僧汝應歸者。彼經但為顯示當來現見僧寶歸依於法謂歸愛盡離滅涅槃。如是一切是煩惱斷。名之差別。或有謂愛味著門轉不應棄捨。故寄愛名。通顯一切煩惱永盡。愛與余煩惱同一對治故。言愛盡者。謂見所斷諸愛永斷。故預流者此愛盡時。便自記別諸惡趣盡。謂我已盡那落迦等。所言離者。謂欲界中諸所有貪多分已斷。即是已薄欲界貪義。滅謂欲界諸愛全斷。此地煩惱當於爾時決定無能繫縛義故。言涅槃者。謂色無色諸愛永斷。由此盡時諸所有苦皆永寂故。此則顯示四沙門果。或此四種如其次第顯三界愛斷及永般涅槃。或愛盡者。三界愛斷。所言離者。除愛所餘諸煩惱斷。所言滅者。顯有餘依般涅槃界。言涅槃者。顯無餘依般涅槃界。此中何法是所歸依。能歸是何。歸依何義。所歸依者。謂滅諦全道諦一分。除獨覺乘菩薩學位無漏功德。何緣彼法非所歸依。彼不能救生死怖故。謂諸獨覺不能說法教誡。諸有情令離生死怖。菩薩學位不起期心。故亦無能教誡他義。故彼身中學無學法。不能救護非所歸依。有餘師言。不和合故。不顯了故。如其次第獨覺菩薩非所歸依。緣彼亦生無漏意凈。故彼亦是證凈境攝。此中能歸語業為體。自

【現代漢語翻譯】現代漢語譯本：因為是自然的覺悟。現在所歸依的是聲聞僧（聽聞佛陀教誨的出家修行人）。實際上，從道理上來說，應該普遍歸依所有的佛弟子，因為所有僧人的修行道路並沒有差別。然而，《契經》中說，未來會有僧人你應該歸依。那部經只是爲了顯示未來能夠親眼見到的僧寶，歸依於法，指的是歸依于愛盡、離滅、涅槃。像這樣的一切都是煩惱的斷除，只是名稱上的差別。或者有人說，因為愛味執著是入門的途徑，不應該拋棄，所以借用『愛』這個名稱，普遍顯示一切煩惱永遠斷盡。愛和其餘的煩惱是對治的相同對象。所說『愛盡』，指的是見所斷的各種愛永遠斷除。所以預流果（須陀洹）的人，在這種愛斷盡的時候，就能自己記別說各種惡趣已經斷盡，說我已經斷盡了那落迦（地獄）等等。所說『離』，指的是在欲界中，所有的貪慾大部分已經斷除，也就是已經淡薄了欲界的貪慾的意思。『滅』指的是欲界的各種愛完全斷除，這個地上的煩惱在那個時候決定沒有能夠繫縛的力量的意思。『涅槃』指的是色界和無色界的各種愛永遠斷除，因為在這種愛斷盡的時候，所有的痛苦都永遠寂滅。這顯示了四沙門果（四種修行證果的聖者）。或者這四種按照順序分別顯示了三界愛的斷除以及永遠的般涅槃（完全的解脫）。或者『愛盡』指的是三界愛的斷除，所說『離』指的是除了愛之外其餘各種煩惱的斷除，所說『滅』顯示的是有餘依涅槃界（還有身體存在的涅槃狀態），『涅槃』顯示的是無餘依涅槃界（沒有身體存在的涅槃狀態）。這裡面什麼法是所歸依的？能歸依的是什麼？歸依的意義是什麼？所歸依的是滅諦（苦滅的真理）的全部和道諦（通往苦滅的道路）的一部分，不包括獨覺乘（獨自覺悟者）和菩薩學位的無漏功德。為什麼那些法不是所歸依的呢？因為它們不能救度生死怖畏。也就是說，各種獨覺不能說法教誡，使有情眾生脫離生死怖畏。菩薩學位沒有發起期望的心，所以也沒有能夠教誡他人的意義。所以他們身上所學的有學法和無學法，不能救護，不是所歸依的。有其餘的老師說，因為不和合，因為不明顯，按照順序獨覺和菩薩不是所歸依的。因為他們也生起無漏的意凈，所以他們也是證凈境所包含的。這裡面能歸依的是以語業為體，自己

【English Translation】 English version: Because it is natural awakening. What is now taken refuge in is the Śrāvakasaṃgha (the monastic community of those who hear and follow the Buddha's teachings). In reality, in principle, refuge should be taken universally in all disciples of the Buddha, because the paths of all monastics are not different. However, the Āgama (collection of scriptures) says, 'In the future, there will be a Saṃgha in whom you should take refuge.' That scripture only serves to reveal the Saṃgha Jewel that can be seen in the future, taking refuge in the Dharma, which refers to taking refuge in the cessation of craving (愛盡 àijìn), detachment (離 lí), extinction (滅 miè), and Nirvāṇa (涅槃 nièpán). All of these are the eradication of afflictions, merely different names. Or some say that because craving and attachment are the means of entry, they should not be abandoned, so the name 'craving' is borrowed to universally reveal the complete eradication of all afflictions. Craving and other afflictions are the same objects to be counteracted. What is meant by 'cessation of craving' refers to the permanent eradication of all cravings severed by view. Therefore, a Stream-enterer (Srotāpanna) (預流果 yùliúguǒ) , when this craving is exhausted, can personally declare that all evil destinies are exhausted, saying, 'I have exhausted Naraka (那落迦 nàluòjiā) (hell), etc.' What is meant by 'detachment' refers to the fact that most of the greed in the desire realm has been severed, which means that greed in the desire realm has already been thinned. 'Extinction' refers to the complete eradication of all cravings in the desire realm, meaning that the afflictions of this realm will definitely have no power to bind at that time. 'Nirvāṇa' refers to the permanent eradication of all cravings in the form and formless realms, because when this craving is exhausted, all suffering is permanently extinguished. This reveals the four Śrāmaṇa fruits (四沙門果 sì shāmén guǒ) (four stages of enlightenment). Or these four, in order, reveal the eradication of craving in the three realms and the eternal Parinirvāṇa (般涅槃 bānnièpán) (complete liberation). Or 'cessation of craving' refers to the eradication of craving in the three realms. What is meant by 'detachment' refers to the eradication of all afflictions other than craving. What is meant by 'extinction' reveals the Nirvāṇa realm with remainder (有餘依涅槃界 yǒuyú yī nièpán jiè) (Nirvāṇa with the body still existing). 'Nirvāṇa' reveals the Nirvāṇa realm without remainder (無餘依涅槃界 wúyú yī nièpán jiè) (Nirvāṇa without the body existing). Among these, what Dharma is the object of refuge? What is the one who takes refuge? What is the meaning of taking refuge? The object of refuge is the entirety of the Truth of Cessation (滅諦 mièdì) and a portion of the Truth of the Path (道諦 dàodì), excluding the unconditioned merits of the Pratyekabuddha vehicle (獨覺乘 dújué shèng) (Solitary Buddha) and the Bodhisattva stage (菩薩學位 púsà xuéwèi). Why are those Dharmas not objects of refuge? Because they cannot save from the fear of birth and death. That is to say, various Pratyekabuddhas cannot teach the Dharma, instructing sentient beings to escape the fear of birth and death. The Bodhisattva stage does not generate a mind of expectation, so there is also no meaning of being able to instruct others. Therefore, the Dharmas of learning and non-learning that they have learned cannot protect and are not objects of refuge. Some other teachers say that because they are not harmonious and because they are not clear, in order, Pratyekabuddhas and Bodhisattvas are not objects of refuge. Because they also generate unconditioned purity of mind, they are also included in the realm of purified perception. Here, the one who takes refuge is embodied in verbal action, oneself

立誓限為自性故。若並眷屬五蘊為體。以能歸依所有言說由心等起。非離於心。如是歸依救濟為義。他身聖法及善無為。如何能為自身救濟。以歸依彼能息無邊生死苦輪大怖畏故。三所歸依有差別者。佛唯無學。法二俱非。僧體貫通學與無學。又佛體是十根少分。僧通十二。法體非根。擇滅無為非根攝故。又歸依佛。謂但歸依一有為沙門果。歸依法者。謂通歸依四無為沙門果。歸依僧者。謂通歸依四有為沙門果及四果能趣向。又佛譬如能示導者。法如安隱所趣方域。僧如同涉正道伴侶。應求此等三差別因。應思何緣于余律儀處立離非梵行為其所學。唯于近事一律儀中。但制令其離欲邪行。頌曰。

邪行最可訶　　易離得不作

論曰。唯欲邪行極為能觀。此他世者共所訶責。以能侵毀他妻等故。感惡趣故。非非梵行。又欲邪行易遠離故。諸在家者耽著欲故離非梵行難可受持。觀彼不能長時修學。故不制彼離非梵行。謂無始來數習力故。淫慾煩惱數起現行。諸在家人隨順欲境。數易和合抑制為難。故不制彼令全遠離。又諸聖者于欲邪行一切定得不作律儀。經生聖者亦不行故。離非梵行則不如是。故於近事所受律儀。但為制立離欲邪行。若異此者經生有學。應不能持近事性戒。若諸近事後復從師。要期更受離非梵

【現代漢語翻譯】現代漢語譯本：立誓的界限在於自性（Svadharma，自身的本性）的緣故。如果將眷屬和五蘊（Skandha，構成個體的五種要素：色、受、想、行、識）並列作為歸依的本體，那麼能夠歸依的所有言說都是由心等生起的，不能脫離於心。像這樣，歸依的意義在於救濟。他身（指其他眾生的身體）的聖法（指佛法）以及善的無為法（Nirvana，涅槃），如何能夠成為自身（Atman，真我）的救濟呢？因為歸依它們能夠止息無邊生死輪迴的巨大怖畏的緣故。三所歸依（佛、法、僧）之間存在差別：佛唯是無學（Arhat，阿羅漢，已證得最高果位者），法二者都不是（既非有學也非無學），僧的本體貫通有學和無學。而且，佛的本體是十根（指眼、耳、鼻、舌、身、意六根，以及男根、女根、命根）的小部分，僧貫通十二處（六根加六塵），法的本體不是根，因為擇滅無為（Pratisankhya-nirodha，通過智慧選擇而達到的滅盡）不屬於根所攝。此外，歸依佛，是指僅僅歸依一個有為（Samkhata，有生滅變化的）沙門果（Sramana-phala，修行者的果位）。歸依法，是指普遍歸依四個無為沙門果。歸依僧，是指普遍歸依四個有為沙門果以及四果的能趣向（指趨向四果的修行者）。而且，佛譬如能夠指示引導的人，法如安穩所趨向的地域，僧如同共同涉過正道的伴侶。應當尋求這些三者的差別原因。應當思考什麼緣故在其他的律儀處設立遠離非梵行（Abrahmacarya，不凈行）作為其所學，唯獨在近事（Upasaka，優婆塞，在家居士）的律儀中，只制定令其遠離欲邪行（Kama-mithyacara，不正當的性行為）。頌說：『邪行最可訶，易離得不作』論說：唯獨欲邪行最容易被觀察到，這是他世（來世）的人們共同訶責的，因為它能夠侵毀他人的妻子等，感得惡趣（Durgati，惡道）的果報。而非非梵行。而且欲邪行容易遠離的緣故，諸在家之人耽著于慾望的緣故，遠離非梵行難以受持。考慮到他們不能長時間地修學，所以不制定他們遠離非梵行。因為無始以來數數串習的力量的緣故，淫慾煩惱數數生起現行。諸在家之人隨順慾望的境界，數數容易和合，抑制則困難。所以不制定他們完全遠離。而且諸聖者（Arya，聖人）對於欲邪行一切都必定能夠獲得不作律儀（Asamvara，不作惡的誓戒）。已經證得果位的聖者也不行欲邪行。遠離非梵行則不如是。所以在近事所受持的律儀中，只為他們制定遠離欲邪行。如果不是這樣，已經證得果位的有學（Saiksa，還在學習中的修行者）應該不能夠持守近事性戒（Upasaka-sila，優婆塞戒）。如果諸近事後來又從師，約定更加受持遠離非梵行。

【English Translation】 English version: The limit of the vow lies in its own nature (Svadharma). If the retinue and the five aggregates (Skandha) are taken together as the essence of refuge, then all speech capable of taking refuge arises from the mind and cannot be separated from it. Thus, refuge is defined as salvation. How can the sacred Dharma (Buddha's teachings) of another's body and the good unconditioned (Nirvana) be salvation for oneself (Atman)? Because taking refuge in them can stop the great fear of the endless cycle of birth and death. There are differences among the three refuges (Buddha, Dharma, Sangha): the Buddha is only a No-Learner (Arhat), the Dharma is neither (neither a Learner nor a No-Learner), and the Sangha encompasses both Learners and No-Learners. Moreover, the essence of the Buddha is a small part of the ten roots (the six senses of eye, ear, nose, tongue, body, and mind, plus the male root, female root, and life root), the Sangha encompasses twelve (the six senses plus the six sense objects), and the essence of the Dharma is not a root, because cessation through discrimination (Pratisankhya-nirodha) is not included in the roots. Furthermore, taking refuge in the Buddha means only taking refuge in one conditioned (Samkhata) fruit of a Sramana (Sramana-phala, the fruit of a practitioner). Taking refuge in the Dharma means universally taking refuge in the four unconditioned fruits of a Sramana. Taking refuge in the Sangha means universally taking refuge in the four conditioned fruits of a Sramana and those who are capable of attaining the four fruits. Moreover, the Buddha is like one who can show the way, the Dharma is like a safe region to go to, and the Sangha is like companions who travel the right path together. One should seek the reasons for these three differences. One should consider why, in other disciplines, abstaining from non-celibacy (Abrahmacarya) is established as what is to be learned, while only in the discipline of a lay follower (Upasaka) is it stipulated that they abstain from sexual misconduct (Kama-mithyacara). The verse says: 'Sexual misconduct is most reprehensible, easy to abandon and not commit.' The treatise says: Only sexual misconduct is most easily observed, and it is condemned by people in the next life because it can violate the wives of others, etc., and lead to bad destinies (Durgati). But not non-celibacy in general. Moreover, because sexual misconduct is easy to abandon, and because lay people are attached to desires, abstaining from non-celibacy is difficult to uphold. Considering that they cannot practice for a long time, they are not required to abstain from non-celibacy. Because of the power of repeated habituation since beginningless time, the afflictions of lust frequently arise and manifest. Lay people follow the realm of desire, and it is easy to unite with it, but difficult to suppress it. Therefore, they are not required to abstain completely. Moreover, all noble ones (Arya) will certainly obtain the vow of non-commission (Asamvara) regarding sexual misconduct. Those who have already attained the fruit also do not engage in sexual misconduct. Abstaining from non-celibacy is not like that. Therefore, in the precepts taken by lay followers, they are only required to abstain from sexual misconduct. If it were otherwise, Learners (Saiksa) who have already attained the fruit would not be able to uphold the precepts of a lay follower (Upasaka-sila). If lay followers later follow a teacher again, they should agree to further take the vow to abstain from non-celibacy.

行。得未曾得此律儀不。有餘師說。得此律儀然不由斯方成近事。亦不由此失近事名。亦非先時戒不圓滿有說不得未得律儀然獲最勝杜多功德名。獲最勝遠離法者。謂能遠離淫慾法故。由此若能遠離妻室凈修梵行。功不唐捐。若有先時未取妻妾。普于有情類受近事律儀。於後取時寧非犯戒。今非他攝故。如用屬己財。謂於今時以咒術力或財理等種種方便。攝彼屬己不繫於他。如何難令于彼犯戒。又有別理今取彼時。於前律儀無所違犯。頌曰。

得律儀如誓　　非總于相續

論曰。諸受欲者受近事戒。如本受誓而得律儀。本受誓云何。謂離欲邪行。於他所攝諸女人所起他攝想而行非法。如是乃名犯欲邪行。非於一切有情相續先立誓言。我當於彼離非梵行而得律儀。云何今時可名犯戒。既如本誓而得律儀。今正隨行如何名犯。先取妻妾后受律儀。于自妻等亦發此戒。以近事等別解律儀。一切有情處所得故。若異此者。于自妻妾非處非時非支非禮。亦應不犯欲邪行戒。于舊所受既有犯者。于新所受應有不犯。故不應為如先所難。何緣於四語業道中立離虛誑語。為近事學處。非立離余離間語等。亦由前說三種因故。謂虛誑語最可訶故。諸在家者易遠離故。一切聖者得不作故。復有別因。頌曰。

以開虛誑語　　

【現代漢語翻譯】現代漢語譯本行。是否獲得或未獲得此律儀？有些老師說，獲得此律儀，但不是通過這種方式成為近事（Upasaka，優婆塞，指在家男居士）。也不會因此失去近事之名。也不是先前受戒不圓滿。有人說，沒有獲得或未獲得律儀，但獲得最殊勝的頭陀（Dhuta，苦行）功德之名，獲得最殊勝的遠離法者，意思是能夠遠離淫慾之法。因此，如果能夠遠離妻室，清凈地修持梵行，功德不會白費。如果有人先前沒有娶妻妾，普遍地對一切有情眾生受持近事律儀，之後娶妻時難道不是犯戒嗎？現在因為不是被他人所攝屬。如同使用屬於自己的財產。意思是現在通過咒術的力量或財物道理等種種方便，攝取那屬於自己而不隸屬於他人的。如何能責難說他對她犯戒呢？又有別的道理，現在娶她時，對之前的律儀沒有任何違犯。偈頌說：『獲得律儀如誓言，並非總攝於相續。』論述：那些受用慾望的人受持近事戒，如同最初發誓時獲得律儀。最初發誓是怎樣的呢？就是遠離欲邪行。對於被他人所攝屬的那些女人，生起『她是被他人攝屬的』的想法而行非法之事，這樣才叫做犯欲邪行。不是對於一切有情眾生的相續，事先立下誓言：『我應當對他們遠離非梵行』而獲得律儀。怎麼能說現在是犯戒呢？既然如同最初的誓言而獲得律儀，現在正是隨順誓言而行，怎麼能說是犯戒呢？先前娶了妻妾，之後受持律儀，對於自己的妻子等也發此戒，因為近事等別的解脫律儀，是在一切有情處所得的緣故。如果不是這樣，對於自己的妻妾，在不適當的處所、時間、肢體、禮儀，也應該不犯欲邪行戒。對於舊的所受如果已經有犯，對於新的所受應該有不犯。所以不應該像先前那樣責難。為什麼在四種語業道中，設立遠離虛誑語作為近事的學處，而不是設立遠離其餘的離間語等？也是由於前面所說的三種原因。就是因為虛誑語最應該被呵責的緣故，各位在家的人容易遠離的緣故，一切聖者都得到不作的緣故。還有別的因緣。偈頌說：『因為開啟虛誑語，』

【English Translation】 English version Is this precept obtained or not obtained? Some teachers say that this precept is obtained, but not through this method of becoming a Upasaka (Upasaka, meaning a male lay devotee). Nor does one lose the name of Upasaka because of this. Nor is it that the previous precepts were not fully taken. Some say that the precept is not obtained, but one obtains the name of the most excellent Dhuta (Dhuta, meaning ascetic practice) merit, obtaining the most excellent one who abandons the Dharma, meaning one who is able to abandon the Dharma of lust. Therefore, if one is able to abandon one's wife and purely cultivate Brahma-conduct, the merit will not be in vain. If someone has not previously taken a wife or concubine, and universally takes the Upasaka precept for all sentient beings, then is it not a violation of the precept when he takes a wife later? Now, because she is not possessed by another. It is like using one's own property. Meaning that now, through the power of mantras or wealth and reason, one takes her as one's own and not belonging to another. How can one be blamed for violating the precept with her? There is another reason that when one takes her now, there is no violation of the previous precept. The verse says: 'Obtaining the precept is like a vow, not encompassing all continuity.' Discussion: Those who indulge in desires and take the Upasaka precepts obtain the precepts as they originally vowed. What was the original vow? It was to abstain from sexual misconduct. Regarding those women who are possessed by others, to give rise to the thought 'she is possessed by another' and to engage in unlawful acts, this is called committing sexual misconduct. It is not that one has previously made a vow for the continuity of all sentient beings: 'I shall abstain from non-Brahma-conduct towards them' and obtain the precept. How can it be said that one is now violating the precept? Since one obtained the precept as one originally vowed, and one is now following the vow, how can it be said that one is violating the precept? If one took a wife or concubine before taking the precepts, and then takes this precept for one's own wife, it is because the separate liberation precepts such as the Upasaka precepts are obtained in all sentient beings. If it were not so, then with one's own wife, in inappropriate places, times, limbs, and rituals, one should also not be violating the precept of sexual misconduct. If there is already a violation of the old precepts, there should be no violation of the new precepts. Therefore, one should not blame as before. Why is abstaining from false speech established as a precept for the Upasaka among the four verbal karmic paths, and not abstaining from other divisive speech, etc.? It is also due to the three reasons mentioned earlier. It is because false speech is the most reprehensible, it is easy for lay people to abstain from, and all sages have attained non-action. There is another reason. The verse says: 'Because it opens up false speech,'

便越諸學處

論曰。越諸學處被檢問時。若開虛誑語。便言我不作。因斯于戒多所違越。故佛為欲令彼堅持。於一切律儀。皆遮虛誑語。云何令彼緣力犯戒時。尋即生慚如實自發露。何緣一切離性罪中。立四種為近事學處。然於一切離遮罪中。于近事律儀。唯遮離飲酒。頌曰。

遮中唯離酒　　為護余律儀

論曰。諸飲酒者心多縱逸不能守護諸餘律儀。故為護余令離飲酒謂飲酒已。于惡作說別悔墮落。眾余他勝五部罪中不能防守。或有是處。由此普于諸學處海擾亂違越。由此世尊知飲諸酒是起一切性罪因故。能損正念及正智故。能引破戒破見愚故。於一切種離遮罪中。唯說此為近事學處。故離飲酒雖遮戒攝。而於一切立學處中。與離性罪相隨而制別解脫律儀從何而得。復從何而得餘二律儀。頌曰。

從一切二現　　得欲界律儀　從根本恒時　　得靜慮無漏

論曰。欲界律儀謂別解脫。此從一切根本業道。及從前後近分而得。從二得者。謂從二類。即情非情。性罪遮罪。于情性罪。謂殺等業遮謂女人同室宿等。非情性罪。謂盜外財。遮謂掘地斷生草等。從現得者。謂從現世蘊處界得。非從去來由此律儀有情處轉。去來非是有情處故。有情處者。謂諸有情及諸有情所依止處現蘊處界內者即是

【現代漢語翻譯】現代漢語譯本

便越諸學處

論曰：違越諸學處（Siksa-pada，戒條）被檢查問時，如果開口說虛妄語，便說『我沒有做』，因此在戒律上多有違越。所以佛爲了讓他們堅持，對於一切律儀（Vinaya，戒律），都禁止虛妄語。如何讓他們因為因緣和業力的關係而犯戒時，立刻產生慚愧心，如實地自我坦白髮露呢？為什麼在一切離性罪（Prakriti-savadyam，本質上的罪行）中，設立四種作為近事（Upasaka/Upasika，在家男女信徒）學處（Siksa-pada，戒條）呢？然而在一切離遮罪（Pratisedha-savadyam，佛所禁止的罪行）中，對於近事律儀，只禁止不飲酒。

頌曰：

遮中唯離酒，為護余律儀。

論曰：那些飲酒的人，心多放縱，不能守護其他律儀。所以爲了守護其他律儀，讓他們遠離飲酒。所謂飲酒之後，對於惡作（Duskrita，輕罪）說別悔（Pratidesana，對他人懺悔），會墮落（Patana，墮落）。在眾余他勝（Parajika，斷頭罪）、五部罪（Pancaprakritis，五種罪行）中不能防守。或者有這樣的情況，因此普遍地對於諸學處海擾亂違越。因此世尊知道飲諸酒是生起一切性罪的原因，能夠損害正念和正智，能夠引生破戒、破見（Dristi，邪見）的愚癡。在一切種類的離遮罪中，唯獨說這個作為近事學處。所以遠離飲酒雖然屬於遮戒（Pratisedha-sila，遮止性的戒律）所攝，但在一切設立的學處中，與離性罪相互隨順而制定。別解脫律儀（Pratimoksha-samvara，波羅提木叉戒）從何處獲得？又從何處獲得其餘二種律儀？

頌曰：

從一切二現，得欲界律儀；從根本恒時，得靜慮無漏。

論曰：欲界律儀，即別解脫（Pratimoksha，戒律）。這是從一切根本業道（Karma-patha，行為的道路），以及從前後近分（Samadhi-bhaga，禪定的部分）而得。從二者而得，是指從二類，即有情和非情。性罪和遮罪。對於有情性罪，是指殺等業；遮罪是指女人同室宿等。非情性罪，是指盜外財；遮罪是指掘地斷生草等。從現得者，是指從現世的蘊（Skandha，五蘊）、處（Ayatana，十二處）、界（Dhatu，十八界）而得，不是從過去和未來。由此律儀隨著有情處而轉變。過去和未來不是有情處，所以不能獲得。有情處是指諸有情以及諸有情所依止之處，現蘊處界內者就是。

【English Translation】 English version

Transgressing the Training Rules

Treatise states: When one who has transgressed the training rules (Siksa-pada) is questioned, if he utters false and deceptive words, saying, 'I did not do it,' he thereby violates many precepts. Therefore, in order to ensure that they adhere to all disciplines (Vinaya), the Buddha prohibits false and deceptive speech in all disciplines. How can they, when they violate the precepts due to conditions and karma, immediately feel remorse and truthfully confess and reveal themselves? Why are four types established as training rules (Siksa-pada) for lay followers (Upasaka/Upasika) among all offenses that are inherently sinful (Prakriti-savadyam)? However, among all offenses that are prohibited (Pratisedha-savadyam), only abstaining from alcohol is prohibited for lay followers.

Verse states:

Among prohibitions, only abstain from alcohol, to protect the remaining disciplines.

Treatise states: Those who drink alcohol are often unrestrained in mind and unable to protect the remaining disciplines. Therefore, in order to protect the remaining disciplines, they are made to abstain from alcohol. After drinking alcohol, one speaks of repentance (Pratidesana) for wrongdoings (Duskrita), and falls (Patana). One cannot defend against the remaining defeat (Parajika) and the five categories of offenses (Pancaprakritis). Or there are such situations, and therefore, universally, the sea of training rules is disturbed and violated. Therefore, the World Honored One knows that drinking alcohol is the cause of all inherently sinful acts, that it can harm right mindfulness and right knowledge, and that it can lead to the foolishness of breaking precepts and wrong views (Dristi). Among all kinds of prohibited offenses, only this is said to be a training rule for lay followers. Therefore, although abstaining from alcohol is included in the prohibitive precepts (Pratisedha-sila), it is established in all training rules in accordance with the separation from inherently sinful acts. From where is the Pratimoksha-samvara (individual liberation vows) obtained? And from where are the other two vows obtained?

Verse states:

From all two present, the desire realm vows are obtained; from the root constant, the meditative absorption and non-outflow are obtained.

Treatise states: The desire realm vows are the Pratimoksha (precepts). This is obtained from all fundamental paths of action (Karma-patha), and from the preceding and following stages of concentration (Samadhi-bhaga). Obtaining from the two refers to obtaining from two categories, namely sentient and non-sentient. Inherently sinful and prohibited offenses. For sentient inherently sinful offenses, it refers to acts such as killing; prohibited offenses refer to sleeping in the same room with women, etc. Non-sentient inherently sinful offenses refer to stealing external property; prohibited offenses refer to digging the ground and cutting living grass, etc. Obtaining from the present refers to obtaining from the aggregates (Skandha), sense bases (Ayatana), and elements (Dhatu) of the present world, not from the past and future. Therefore, these vows change with the sentient realm. The past and future are not sentient realms, so they cannot be obtained. The sentient realm refers to all sentient beings and the places where all sentient beings rely, which are within the present aggregates, sense bases, and elements.

有情所依。外者名為有情所止。非過未故。若得靜慮無漏律儀。應知但從根本業道。以定中唯有根本業道故。非從前後近分而得。以在定位唯有根本。在不定位中無此律儀故。從有情數所發遮罪。尚不得此二種律儀。況從非情所發遮罪。從恒時者。謂從過去現在未來。蘊處界得如與此戒。為俱有心由此不同。應作四句。有蘊處界從彼唯得。別解律儀非餘二等。第一句者。謂從現世前後近分及諸遮罪。第二句者。謂從去來根本業道。第三句者。謂從現世根本業道。第四句者。謂從去來前後近分于業道等處置業道等聲以業道等聲說彼依處故。若異此者。則應但說防護未來律儀。但能防未來罪令不起故。非防過現已滅已生律儀。于彼無防用故諸有獲得律不律儀。從一切有情支因皆等不非一切等其相云何頌曰。

律從諸有情　　支因說不定　不律從一切　　有情支非因

論曰。律儀定由調善意樂。普緣一切有情方得。非少分緣噁心隨故。支因不定。支謂業道。且於別解諸律儀中有從一切。支謂苾芻戒有從四支得。謂余律儀許因不同。略有二種。一無貪等三種善根。二下中上等起心別。就初因說一切律儀。由一切因一心有故。就后因說一切律儀。名由一因。以下品等不俱起故。此中且就后三因說。或有一類住律儀者

【現代漢語翻譯】現代漢語譯本有情所依（有情眾生所依賴的），外在的稱為有情所止（有情眾生所停止的地方），因為不是過去和未來。如果獲得靜慮（禪定）和無漏律儀（沒有煩惱的戒律），應當知道只是從根本業道（根本的行爲規範）而得。因為在禪定中只有根本業道。不是從前後的近分（接近根本業道的行為）而得。因為在定位時只有根本業道，在不定位中沒有這種律儀。從有情眾生方面所發的遮罪（禁止的罪行），尚且不能得到這兩種律儀，何況是從非有情眾生方面所發的遮罪。從恒時（持續的時間）來說，是從過去、現在、未來，蘊（五蘊）、處（十二處）、界（十八界）得到，如同與此戒律為俱有心（共同存在的心），由此不同。應當作四句分析。有的蘊、處、界，從那裡只能得到別解律儀（特殊的解脫戒律），而不是其餘兩種等。第一句是說，從現世的前後近分以及各種遮罪而得。第二句是說，從過去和未來的根本業道而得。第三句是說，從現世的根本業道而得。第四句是說，從過去和未來的前後近分，在業道等處安置業道等聲，用業道等聲來說明那些所依賴之處。如果不是這樣，就應該只說防護未來的律儀，只能防止未來的罪惡不生起。不能防止過去和現在已經滅和已經生的律儀，因為對於它們沒有防護的作用。那些獲得律儀和不律儀的人，從一切有情眾生的支分原因都相等嗎？不是一切都相等，它的相狀是怎樣的呢？頌說：『律從諸有情，支因說不定，不律從一切，有情支非因。』論說：律儀一定是由調善的意樂（善良的意願），普遍緣一切有情眾生才能得到，不是少部分緣，也不是因為噁心隨順。支因（構成原因的要素）是不定的。支指的是業道。且在別解律儀中，有的從一切支分而得，比如苾芻戒（比丘戒），有的從四支而得，比如其餘律儀，允許原因不同。略有二種，一是無貪等三種善根（不貪婪、不嗔恚、不愚癡），二是下中上等起心（下等、中等、上等的發心）。就最初的原因來說，一切律儀都是由一切原因，一心而有。就後面的原因來說，一切律儀的名字是由一個原因，因為下品等不能同時生起。這裡且就後面的三種原因來說。或者有一類安住于律儀的人。

【English Translation】 English version The support of sentient beings, the external is called the place where sentient beings stop, because it is not past or future. If one obtains Dhyana (meditative absorption) and Anāsrava-śīla (non-outflow precepts), it should be known that it is only obtained from the fundamental karmic paths (fundamental courses of action), because in Dhyana there are only fundamental karmic paths. It is not obtained from the preliminary practices before and after, because in the state of Dhyana there is only the fundamental, and in the non-Dhyana state there are no such precepts. Even from the prohibited sins arising from sentient beings, one cannot obtain these two kinds of precepts, let alone the prohibited sins arising from non-sentient beings. From the perspective of constant time, it is obtained from the past, present, and future, Skandhas (aggregates), Āyatanas (sense bases), and Dhātus (elements), just like having a co-existent mind with these precepts, hence the difference. Four statements should be made. Some Skandhas, Āyatanas, and Dhātus, from which only Prātimokṣa-śīla (individual liberation precepts) can be obtained, not the other two. The first statement is that it is obtained from the preliminary practices before and after in the present life, as well as various prohibited sins. The second statement is that it is obtained from the fundamental karmic paths of the past and future. The third statement is that it is obtained from the fundamental karmic paths of the present life. The fourth statement is that it is obtained from the preliminary practices before and after in the past and future. The term 'karmic paths' is placed in places such as karmic paths, using the term 'karmic paths' to describe those places of reliance. If it were not so, then one should only talk about precepts that protect the future, only able to prevent future sins from arising. It cannot prevent the precepts of the past and present that have already ceased and already arisen, because there is no protective function for them. Do those who obtain precepts and non-precepts have equal causes from all sentient beings' limbs? Not all are equal, what is its appearance? The verse says: 'Precepts from all sentient beings, the causes of limbs are said to be uncertain, non-precepts from all, sentient beings' limbs are not causes.' The treatise says: Precepts must be obtained through well-tuned intention, universally connecting with all sentient beings, not through a small part of connection, nor because of evil intentions following. The causes of limbs are uncertain. Limbs refer to karmic paths. Moreover, in Prātimokṣa-śīla, some are obtained from all limbs, such as Bhikṣu-śīla (monk's precepts), and some are obtained from four limbs, such as other precepts, allowing different causes. There are roughly two kinds, one is the three good roots of non-greed, etc. (non-greed, non-hatred, non-ignorance), and the other is the difference in the arising of inferior, medium, and superior minds. Regarding the initial cause, all precepts are caused by all causes, with one mind. Regarding the latter cause, the name of all precepts is caused by one cause, because inferior qualities cannot arise simultaneously. Here, let's talk about the latter three causes. Or there are some who abide in precepts.

。於一切有情得律儀。非一切支。非一切因。謂以下心或中或上受近事勤策戒。或有一類住律儀者。於一切有情得律儀。由一切支。非一切因。謂以下心或中或上受苾芻戒。或有一類住律儀者。於一切有情得律儀。由一切支及一切因。謂以三心受近事勤策苾芻戒。或有一類住律儀者。於一切有情得律儀。由一切因。非一切支。謂以三心受近事近住勤策戒。無有不遍於諸有情。得律儀者已說因故。非於一分諸有情所誓受律儀噁心全息。今應思擇。于佛乃至蟻子身上所得律儀為有別不。若有別者。趣不定故。于諸有情所得律儀應有增減。若無別者。何緣殺人犯他勝罪。殺非人者。唯犯粗惡。若殺傍生犯墮落罪。非有情境身差別故。令所受戒亦有差別。然罰罪業有差別者。應知但由別加行故。殺人加行與殺非人。乃至殺蟻皆有差別。由總意樂建立律儀。謂普于有情無有差別。起調善意樂求得律儀。非於一有情不捨惡意樂而可求得別解律儀。故得律儀無有差別。以得律儀者必不別觀補特伽羅支處時緣故。謂定不作如是別觀。于某有情我離殺等。于某支戒我定能持。于某方域我離殺等。我唯于彼一月等時。除戰等緣能離殺等。如是受者不得律儀。但得律儀相似妙行。是故無有。由諸有情身差別故。戒有差別。又于自身不得根本業

道所攝別解律儀。勿思法等。由自殺害成無間等所攝罪業。得眷屬攝。于理無遮。謂離最初。眾餘罪等。又此所受別解脫律儀。通於一切能不能境得。非唯于能境得此律儀。要普于有情起無損惱。意樂無別方可得故。若謂不然。于睡悶等皆不可殺故應不得律儀。若謂彼覺得本心已還可殺者。此亦應然。以非所能有可改易。為能境已還可殺故。有作是說。若唯于能得此律儀。應有增減。以所能境與非所能二類有情有轉易故。此不成難。境轉易時無此律儀。得舍因故。謂所能境及非所能。後轉易為不能能境。無理令彼捨得律儀。總于所能得律儀故。若必欲令能不能境有轉易故戒有捨得。則成律儀增減過者。豈不有草本無而生。有諸有情永入圓寂。由此應有捨得律儀。亦不離前戒增減失。是故前說于理無過。又於過去一一如來。及所化生入圓寂故。后佛于彼不得律儀。有後律儀減於前失。律儀非對一一有情。各異相續別發得故。又前後佛戒支等故。謂諸律儀隨無貪等。為因差別生別類支。一一類支各一無表。總於一切有情處得。如是無表既無細分。不可分析為少為多。如何言有後減前失。又一切佛遍於有情。具一切支律儀無表。以支數等無差別故。無後佛戒減於前失。又佛功德皆平等者。非約有漏。不爾一身前後位別。亦有

【現代漢語翻譯】現代漢語譯本道所攝別解脫律儀（Vimoksha，解脫戒）。對於勿思法等（不作意之法），由於自殺等造成的無間罪業（Avici，無間地獄之業），可以被眷屬所攝持，這在道理上沒有障礙。也就是說，離開最初的眾餘罪等（其他罪業）。而且，這種所受持的別解脫律儀，普遍適用於一切能境（有能力行持的對象）和不能境（沒有能力行持的對象）。並非僅僅對於能境才能獲得此律儀。要普遍地對有情（眾生）發起無損惱的意樂（動機），沒有差別，才可以獲得。如果說不是這樣，那麼對於睡眠、昏迷等狀態，因為都不可殺，所以應該無法獲得律儀。如果說他們醒來恢復本心后仍然可以被殺，那麼這裡也應該一樣。因為並非所不能的對象有了可以改變的，變成了能境后就可以被殺。有人這樣說，如果僅僅對於能境才能獲得此律儀，那麼應該有增減。因為所能境和非所能境這兩類有情會有轉變。這不能構成難題，境轉變時就沒有此律儀，因為有捨棄和獲得的因緣。也就是說，所能境和非所能境，後來轉變為不能境和能境，沒有道理讓他們捨棄或獲得律儀，因為總體上是對所能境獲得律儀。如果一定要讓能不能境有轉變，導致戒有捨棄和獲得，那麼就成了律儀增減的過失。難道不是有草本本來沒有而生出來，有諸有情永遠進入圓寂（涅槃）嗎？由此應該有捨棄和獲得律儀，也不離開前面戒增減的過失。所以前面說的在道理上沒有過失。而且，對於過去每一位如來（Tathagata，佛陀），以及所化度的眾生進入圓寂，後來的佛陀對於他們無法獲得律儀，有後來的律儀少於之前的過失。律儀不是針對每一個有情，各自不同的相續分別發起的。而且前後佛的戒支等同，也就是說，諸律儀隨著無貪等為因的差別，產生不同類別的支分，每一類支分各有一個無表（無表色，不可見的行為力量），總體上在一切有情處獲得。這樣的無表既然沒有細微的區分，不可分析為少為多，如何說有後來減少於之前的過失？而且一切佛陀普遍對於有情，具足一切支分的律儀無表，因為支分的數量等沒有差別，沒有後來的佛戒少於之前的過失。而且佛陀的功德都是平等的，不是指有漏的功德，否則一個身體前後階段也有差別。

【English Translation】 English version The Vimoṣka (liberation vows) included within the path. Regarding things like 'non-thinking' (absence of intention), the sins included in the Avīci (uninterrupted hell) caused by suicide, etc., can be included within the retinue, which is not obstructed in principle. That is to say, apart from the initial multitude of remaining sins, etc. Moreover, this Vimoṣka vow that is received applies universally to all capable objects (those capable of upholding the vows) and incapable objects (those incapable of upholding the vows). It is not only for capable objects that this vow can be obtained. It is necessary to universally generate the intention of non-harming towards sentient beings, without distinction, in order to obtain it. If it is said that this is not the case, then for states such as sleep and unconsciousness, because killing is impossible, one should not be able to obtain the vow. If it is said that when they awaken and regain their original mind, they can still be killed, then this should also be the case here. Because what was not capable has something that can be changed, and once it becomes a capable object, it can still be killed. Some say that if this vow is only obtained for capable objects, there should be increase and decrease, because there will be changes between the two types of sentient beings, capable objects and incapable objects. This does not constitute a difficulty. When the object changes, there is no such vow, because there are causes for abandoning and obtaining. That is to say, the capable object and the incapable object later change into an incapable object and a capable object. There is no reason to make them abandon or obtain the vow, because the vow is obtained in general for capable objects. If it is insisted that the capable and incapable objects must have changes, leading to the abandonment and obtaining of the precepts, then it becomes a fault of increasing and decreasing the vows. Isn't it the case that grasses that were originally non-existent come into being, and some sentient beings enter into complete quiescence (Nirvana)? Therefore, there should be abandonment and obtaining of vows, which does not depart from the previous fault of increasing and decreasing the precepts. Therefore, what was said earlier is without fault in principle. Moreover, for each past Tathagata (Buddha), and the sentient beings they transformed who entered into complete quiescence, later Buddhas cannot obtain the vow for them, which is a fault of later vows being less than earlier ones. The vows are not initiated separately for each sentient being, with different continuums. Moreover, the precept branches of the past and future Buddhas are equal. That is to say, the vows, depending on the differences caused by non-greed, etc., generate different categories of branches, and each category of branch has one Avijñapti (unmanifested form, unseen force of action), which is obtained in general for all sentient beings. Since such Avijñapti has no subtle distinctions and cannot be analyzed into few or many, how can it be said that there is a fault of later ones being less than earlier ones? Moreover, all Buddhas universally possess the Avijñapti of the vows with all branches for sentient beings, because there is no difference in the number of branches, there is no fault of later Buddha's precepts being less than earlier ones. Moreover, the merits of all Buddhas are equal, which does not refer to contaminated merits, otherwise there would also be differences in the earlier and later stages of a single body.

增減。況望他身無增減失。已說從彼得諸律儀。得不律儀。定從一切有情業道無少分境及不具支不律儀者。此定無有由一切因。下品等心無俱起故。若有一類由下品心得不律儀。後於異時由上品心斷眾生命。彼但成就下不律儀。亦成殺生上品表等。中品上品例此應知。此中應思。于屠羊等事有唯受一得不律儀。不應言亦有受一事得。若爾何故無從一切因得不律儀。如得律儀者。雖于殺等差別表中先已受一后更別受。而不律儀非更新得。謂先總望一切有情。起無所遮損害意樂。為活命故受不律儀。彼於今時復何所得。故此無有從一切因。然律儀中有從近事受勤策戒。勤策復受苾芻律儀。別別受時。所受業道眷屬異故。隨要期異得先未得。由此可得從一切因。此中何名不律儀者。謂諸屠羊屠雞屠豬捕鳥捕魚獵獸劫盜魁膾典獄縛龍煮狗及罝弶等。等言類顯讒構譏刺。伺求人過喜說他非。非法追求以活命者。及王典刑罰斷罪彈官等但恒有害心。名不律儀者。由如是種類住不律儀故。有不律儀故。行不律儀故。巧作不律儀故。數習不律儀故。名不律儀者。言屠羊者。謂為活命要期盡壽。恒欲殺羊。余隨所應當知亦爾。諸屠羊者。唯于諸羊有損害心。非於余類。寧於一切得不律儀。遍於有情界得諸律儀。其理可爾。由普欲利樂勝阿

世耶而受得故。非屠羊等。不律儀人。於己至親有損害意。乃至為救自身命緣。亦不欲殺。如何可說普於一切得不律儀。此亦可然。不律儀者。普于有情境。善意樂壞故。雖無是處而假說言。設諸有情及父母等。一切皆作羊像現前。屠者遍緣皆有害意。謂彼久習不律儀心。乃至己親亦無所顧。為活命故。設己至親現變為羊。尚有害意。況命終后實受羊身。于彼能無殺害意樂。不律儀者受惡戒時。必起如斯兇勃意樂。設我母等身即是羊。我亦當殺。況餘生類由此意樂得不律儀。異此但應得處中罪。由此雖了親現非羊。而亦有害心故。遍得惡戒。雖無聖者當作羊身。而同至親亦有害意。經主於此作是例言。若觀未來羊等自體。于現親等得不律儀。羊等未來有親等體。即于彼體無損害心。應觀未來至親等體。于現羊等不得惡戒。如是等例于理不齊。無善意樂故。有惡意樂故。謂彼正受不律儀時。無正思惟調善意樂。我當不害一切有情。有邪思惟兇勃意樂。我當普害一切有情。事雖主羊而心寬遍。是故容有觀未來羊。于現聖親亦發惡戒。非觀來世聖及至親。于現羊身不發惡戒。或無勞諍理應同許。且如有一受屠羊人。雖一生中不與不取。於己妻妾住知足心。啞不能言無語四過。而因羊壞善阿世耶具得七支不律儀罪。如是于親等

【現代漢語翻譯】現代漢語譯本：因為這樣而接受，所以說得到（不律儀）。不是像屠夫宰殺羊等情況。沒有受持律儀的人，即使對於自己的至親有損害的意圖，乃至爲了保全自己的性命，也不想殺害他們。怎麼能說普遍地對一切眾生都得到不律儀呢？這也可以這樣說，不律儀的人，普遍地對於有情眾生的境界，善良的意樂已經壞滅了。雖然沒有這樣的情況，但可以假設說，假設所有的有情眾生以及父母等，一切都變成羊的形象出現在面前，屠夫普遍地對他們都懷有加害的意圖。這是因為他們長期習慣於不律儀的心，乃至對自己的親人也不顧惜。爲了活命的緣故，即使自己的至親現在變成了羊，尚且有加害的意圖，更何況是命終之後真正受生為羊。對於他們，難道能沒有殺害的意樂嗎？不律儀的人在受惡戒的時候，必定會生起像這樣兇狠暴烈的意樂：『即使我的母親等人的身體就是羊，我也應當殺害。』更何況是其他的眾生。由於這樣的意樂，才能得到不律儀。否則，只能得到處中的罪過。由於即使知道親人現在不是羊，而仍然有加害的心，所以普遍地得到惡戒。雖然沒有聖者會變成羊的身體，但對於如同至親的人也有加害的意圖。經論的作者在這裡作了這樣的比喻：如果觀察未來羊等的自體，對於現在的親人等得到不律儀；羊等未來有親人等的身體，就對於那個身體沒有損害的心。應該觀察未來至親等的身體，對於現在的羊等，得不到惡戒。像這樣的比喻在道理上是不一致的。因為沒有善良的意樂，而有惡意的意樂。因為他們在正式受持不律儀的時候，沒有正確的思惟和調伏善良的意樂，想著『我應當不傷害一切有情』，而是有邪惡的思惟和兇狠暴烈的意樂，想著『我應當普遍地傷害一切有情』。事情雖然主要針對羊，但心意寬廣而普遍。所以有可能觀察未來的羊，對於現在的聖者親人也生起惡戒。而不是觀察來世的聖者以及至親，對於現在的羊身不生起惡戒。或者沒有必要爭論，道理上應該共同認可。比如有一個受持屠羊職業的人，雖然一生中不偷盜，對於自己的妻妾安於知足，啞巴不能說話，沒有語言上的四種過失，但因為宰殺羊而破壞了善良的阿世耶（āśaya，意樂），完全得到七支不律儀的罪過。像這樣對於親人等。

【English Translation】 English version: Because of this acceptance, it is said to be obtained (non-restraint). It is not like the case of butchers slaughtering sheep, etc. A person without vows, even if they have the intention to harm their close relatives, would not want to kill them, even to save their own lives. How can it be said that they universally obtain non-restraint towards all sentient beings? This can also be said in this way: a person with non-restraint, universally towards the realm of sentient beings, their good intention has been destroyed. Although there is no such situation, it can be assumed that if all sentient beings and parents, etc., all appear in the form of sheep, the butcher universally harbors the intention to harm them. This is because they have long been accustomed to the mind of non-restraint, and even do not care about their relatives. For the sake of survival, even if their close relatives now turn into sheep, they still have the intention to harm them, let alone after death when they are truly born as sheep. Towards them, how can they not have the intention to kill? A person with non-restraint, when taking the evil vows, will definitely generate such a fierce and violent intention: 'Even if the bodies of my mother, etc., are sheep, I should kill them.' Let alone other sentient beings. Because of this intention, they can obtain non-restraint. Otherwise, they can only obtain a neutral offense. Because even if they know that their relatives are not sheep now, they still have the intention to harm them, so they universally obtain the evil vows. Although no saints will turn into the body of a sheep, they also have the intention to harm those who are like close relatives. The author of the scripture makes such an analogy here: If one observes the future self of sheep, etc., one obtains non-restraint towards present relatives, etc.; if sheep, etc., have the body of relatives, etc., in the future, then one does not have the intention to harm that body. One should observe the future body of close relatives, etc., and one does not obtain evil vows towards present sheep, etc. Such analogies are inconsistent in principle. Because there is no good intention, but there is an evil intention. Because when they formally take non-restraint, they do not have correct thinking and taming good intentions, thinking 'I should not harm all sentient beings,' but have evil thinking and fierce and violent intentions, thinking 'I should universally harm all sentient beings.' Although the matter is mainly directed at sheep, the mind is broad and universal. Therefore, it is possible to observe future sheep and generate evil vows towards present saintly relatives. It is not observing the saints and close relatives in the future and not generating evil vows towards the present body of sheep. Or there is no need to argue, it should be commonly recognized in principle. For example, there is a person who is engaged in the profession of slaughtering sheep. Although he does not steal in his life, he is content with his wives and concubines, and a mute cannot speak, and there are no four faults in language, but because of slaughtering sheep, he destroys the good āśaya (intention), and completely obtains the sin of seven branches of non-restraint. Like this towards relatives, etc.

雖無害心。而善阿世耶因羊壞故。遍有情界得不律儀。若先要期受善學處。后不全損善阿世耶。由遇別緣唯受殺者。得處中罪非不律儀。但得不律儀必應全損善阿世耶。故具得七支。若有例言。如受善戒有支不具。此亦應爾。謂如有受近事近住。勤策律儀雖不具支。而亦得彼缺支攝戒。受不律儀亦應如是。此例非等律儀不律儀。用功不用功得有異故。謂諸善戒要藉用功。善阿世耶方能受得。以難得故理數必應。非受一時總得一切。若諸惡戒不藉用功。惡阿世耶便能受得。非難得故理數必應。隨受一時總得一切。以于欲界不善力強。惡阿世耶任運而起。造諸重惡不待用功。善阿世耶易毀壞故。隨受一種便總得余。善則不然故例非等。現見穢草不用功生。要設劬勞嘉苗方起。又如有受不律儀人。作是要期。我於盡壽每晝或夜半月月等。一度屠羊等。亦得不律儀。由不律儀易受得故。以于欲界不善力強。雖不恒為而得惡戒。諸有欲受出家律儀。若作要期。我於盡壽每晝或夜半月月等。一度離殺等。不得善律儀。由善律儀難受得故。以于欲界善法力劣。若不恒持不得善戒。此亦應爾。為例不齊。已說從彼得不律儀。得不律儀及余無表。如何方便未說當說。頌曰。

諸得不律儀　　由作及誓受　得所餘無表　　由田受重行

【現代漢語翻譯】現代漢語譯本：即使沒有害人的心，但由於邪惡的阿世耶（ā shì yē，意為習性、意樂）導致羊死亡，整個有情界都會獲得不律儀（bù lǜ yí，意為惡戒）。如果事先約定要接受善良的學處（xué chù，意為戒條），之後沒有完全損害善良的阿世耶，只是因為遇到其他因緣而殺生，只會得到處中罪，而不是不律儀。但是，如果得到不律儀，必定是完全損害了善良的阿世耶，所以會完全得到七支（zhī，意為組成部分）。如果有人舉例說，就像接受善戒時有支不具足一樣，這裡也應該如此。例如，有人接受近事（jìn shì，意為在家男居士）、近住（jìn zhù，意為齋戒）、勤策（qín cè，意為沙彌）的律儀，即使不具足所有支分，也能得到那些缺少支分的戒律。接受不律儀也應該如此。這個例子並不恰當，因為律儀和不律儀，用功與不用功，所得的結果是有差異的。接受善戒需要通過努力，才能獲得善良的阿世耶。因為善戒難以獲得，所以理應不是一次性就能全部獲得。而接受惡戒不需要通過努力，邪惡的阿世耶就能使人獲得。因為惡戒不難獲得，所以理應是隨接受一種，就全部獲得。因為在欲界（yù jiè，意為六道輪迴中的欲界）中，不善的力量強大，邪惡的阿世耶自然而然地產生，造作各種嚴重的惡行不需要費力。善良的阿世耶容易被毀壞，所以隨接受一種惡戒，就總能得到其餘的惡戒。善戒則不是這樣，所以這個例子並不恰當。現在可以看到，污穢的草不需要費力就能生長，而美好的莊稼需要辛勤勞動才能生長。又比如，如果有人接受不律儀，並且約定說：『我盡我一生，每天、每夜、每月、每半月等，進行一次屠羊等行為。』也能得到不律儀。因為不律儀容易獲得。因為在欲界中，不善的力量強大，即使不是一直這樣做，也能得到惡戒。如果有人想要接受出家的律儀，並且約定說：『我盡我一生，每天、每夜、每月、每半月等，遠離一次殺生等行為。』也無法得到善良的律儀。因為善良的律儀難以獲得。因為在欲界中，善法的力量弱小，如果不一直堅持，就無法得到善戒。這裡也應該如此，這個例子是不恰當的。已經說了從他人那裡獲得不律儀的情況。如何獲得不律儀以及其餘的無表（wú biǎo，意為無表色，即無法通過外在行為表現出來的業力），還沒有說，下面將要說。頌曰：　諸得不律儀　　由作及誓受　得所餘無表　　由田受重行

【English Translation】 English version: Even without the intention to harm, if a sheep dies due to a wicked Āśaya (habitual disposition, intention), the entire realm of sentient beings acquires non-restraint (evil precepts). If one initially vows to undertake virtuous training (precepts), and later does not completely destroy the virtuous Āśaya, but only commits killing due to other circumstances, one incurs a middling offense, not non-restraint. However, if one acquires non-restraint, one must have completely destroyed the virtuous Āśaya, thus fully acquiring the seven branches (components). If someone offers an example, saying that just as when taking virtuous precepts, one may not fully possess all the branches, so too should it be here. For example, someone taking the precepts of a lay devotee (Upāsaka), a lay abstainer (Upavāsa), or a novice monk (Śrāmaṇera), even if they do not fully possess all the branches, still acquire those precepts with missing branches. Acquiring non-restraint should be the same. This example is not appropriate, because there is a difference in the results obtained from precepts and non-restraint, depending on whether effort is exerted or not. Acquiring virtuous precepts requires effort to obtain a virtuous Āśaya. Because virtuous precepts are difficult to obtain, it is logically necessary that one cannot acquire everything all at once. However, acquiring evil precepts does not require effort; a wicked Āśaya enables one to acquire them. Because evil precepts are not difficult to obtain, it is logically necessary that one acquires everything all at once upon taking one. Because in the Desire Realm (Kāmadhātu), the power of unwholesome actions is strong, a wicked Āśaya arises naturally, and committing various grave evils does not require effort. A virtuous Āśaya is easily destroyed, so upon taking one evil precept, one always acquires the rest. Virtuous precepts are not like this, so the example is not appropriate. It is evident that foul weeds grow without effort, while fine crops require diligent labor to grow. Furthermore, if someone taking non-restraint makes a vow, saying, 'For the rest of my life, I will slaughter sheep once every day, every night, every month, every half-month, etc.,' they also acquire non-restraint. This is because non-restraint is easy to acquire. Because in the Desire Realm, the power of unwholesome actions is strong, one can acquire evil precepts even without constantly doing so. If someone wants to take monastic precepts and makes a vow, saying, 'For the rest of my life, I will abstain from killing once every day, every night, every month, every half-month, etc.,' they cannot acquire virtuous precepts. This is because virtuous precepts are difficult to acquire. Because in the Desire Realm, the power of wholesome actions is weak, one cannot acquire virtuous precepts without constant adherence. This should also be the case here; the example is not appropriate. It has already been discussed how to acquire non-restraint from others. How to acquire non-restraint and other non-manifestations (Avijñapti-rūpa, non-revealing form, referring to karmic forces that are not outwardly expressed) has not yet been discussed, and will be discussed below. The verse says: Those who acquire non-restraint, do so through action and vows. The remaining non-manifestations are acquired through the field, receiving repeated actions.

論曰。不律儀人總有二種。一者生在不律儀家。二生余家后受此業。諸有生在不律儀家。若初現行殺等加行。是人由作得不律儀。若生余家後方立誓。謂我當作如是事業。以求財物養活自身。初立誓時便發惡戒。是人由受得不律儀。由三種因得余無表。余無表者。謂非律儀。非不律儀處中攝故。由三因者。一者由田。謂于如斯有德田所。初施園林等善無表便生。如說有依諸福業事。二者由受。謂自要期言。我從今若不供養佛及僧眾不先食等。或作誓限。于齋日月半月每年常施食等。由此有善無表續生。三由重行。謂起如是殷重作意。行善行惡。謂淳凈信。或猛利纏造善惡時。能發無表長時相續。乃至信纏勢力終盡。如前已說。

說一切有部顯宗論卷第二十大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第二十一

尊者眾賢造

三藏法師玄奘奉　詔譯辯業品第五之四

如是已說得律儀等。舍律儀等今次當說。且云何舍別解脫律儀。頌曰。

舍別解調伏　　由故舍命終　及二形俱生　　斷善根夜盡　有說由犯重　　余說由法滅　迦濕彌羅說　　犯二如負財

論曰。調伏聲顯律儀異名。由此能令根調伏故。由五緣舍別解律儀

【現代漢語翻譯】現代漢語譯本：論中說，不持戒的人總共有兩種。第一種是生在不持戒的家庭；第二種是生在其他家庭，後來從事這種不持戒的行業。對於那些生在不持戒家庭的人來說，如果他們最初開始進行殺生等行為，那麼這個人就是因為自己的行為而獲得了不律儀（Adharmavinaya，不持戒）。如果生在其他家庭的人後來才立下誓言，說『我將從事這樣的事業，以此來求取財物養活自己』，那麼當他最初立下誓言的時候，就等於發了惡戒。這個人是因為接受了這種誓言而獲得了不律儀。由三種原因可以獲得其餘的無表（avijñapti，無表業）。其餘的無表，指的是既非律儀（vinaya，戒律）也非不律儀，而是屬於中間狀態的。這三種原因分別是：第一，由田（kṣetra，福田）而生。指的是在像這樣有功德的福田之處，最初佈施園林等，善的無表業就會產生。正如經文所說，有依靠的各種福業之事。第二，由受（samādāna，受持）而生。指的是自己約定說，『我從今以後，如果不供養佛和僧眾，就不先吃飯』等等。或者作出誓言期限，在齋日、每月初一十五、每年定期佈施食物等等。由此，善的無表業就會持續產生。第三，由重行（bāhulyakaraṇa，重複行為）而生。指的是發起像這樣殷重的作意，行善或作惡。指的是以淳凈的信心，或者猛烈的煩惱纏縛，造作善或惡的時候，能夠引發無表業長時間相續，乃至信心或煩惱纏縛的力量終盡為止。正如前面已經說過的。

《說一切有部顯宗論》卷第二十《大正藏》第29冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第二十一

尊者眾賢造

三藏法師玄奘奉詔譯《辯業品》第五之四

像這樣已經說完了獲得律儀等等，現在接下來應當說捨棄律儀等等。那麼，如何捨棄別解脫律儀（prātimokṣa-saṃvara，別解脫戒）呢？頌文說：

舍別解調伏由故舍命終及二形俱生斷善根夜盡有說由犯重余說由法滅迦濕彌羅說犯二如負財

論中說，調伏這個詞顯示了律儀的另一個名稱。因為律儀能夠使根（indriya，根，指眼、耳、鼻、舌、身、意六根）得到調伏。由五種因緣可以捨棄別解脫律儀。

【English Translation】 English version: The treatise states that there are two types of people who do not observe the precepts. The first are those born into families that do not observe the precepts; the second are those born into other families who later engage in this type of non-precept observing occupation. For those born into families that do not observe the precepts, if they initially engage in actions such as killing, then this person acquires Adharmavinaya (non-observance of precepts) through their actions. If those born into other families later make a vow, saying, 'I will engage in such and such a business to earn wealth to support myself,' then when they initially make this vow, it is equivalent to taking an evil vow. This person acquires Adharmavinaya through accepting this vow. The remaining avijñapti (unmanifested karma) can be obtained through three causes. The remaining avijñapti refers to that which is neither vinaya (precepts) nor Adharmavinaya, but belongs to an intermediate state. These three causes are: first, arising from the kṣetra (field of merit). This refers to, in such a field of merit possessing virtue, initially giving gardens, etc., then good unmanifested karma arises. As the sutra says, there are dependent meritorious activities. Second, arising from samādāna (taking vows). This refers to oneself making an agreement, saying, 'From now on, if I do not make offerings to the Buddha and the Sangha, I will not eat first,' and so on. Or making a vow with a time limit, regularly giving food on fasting days, the first and fifteenth of each month, and every year. From this, good unmanifested karma will continuously arise. Third, arising from bāhulyakaraṇa (repeated actions). This refers to generating such earnest intention, performing good or evil deeds. It refers to, with pure faith or intense afflictions, creating good or evil, one can trigger unmanifested karma to continue for a long time, until the power of faith or afflictions is exhausted. As previously stated.

《Abhidharmakośa-bhāṣya》 Volume 20 《Taishō Tripiṭaka》 Volume 29 No. 1563 《Abhidharmakośa-bhāṣya》

《Abhidharmakośa-bhāṣya》 Volume 21

Composed by Venerable Vasubandhu

Translated by the Tripiṭaka Master Xuanzang under Imperial Order Chapter 5, Part 4: Discrimination of Karma

Having thus explained the obtaining of vinaya (precepts), etc., now we should explain the abandoning of vinaya, etc. So, how is prātimokṣa-saṃvara (individual liberation precepts) abandoned? The verse says:

Abandoning individual liberation is due to abandoning, death, And being born with two genders, severing roots of goodness, the end of the night. Some say by committing a grave offense, others say by the extinction of the Dharma. The Kashmirians say, committing two is like owing a debt.

The treatise states that the term 'subduing' indicates another name for vinaya. Because vinaya can subdue the indriya (senses). Prātimokṣa-saṃvara can be abandoned due to five conditions.

。一由故舍。謂于律儀由阿世耶。不懷欣慕。為舍學處。對有解人發起相違表業差別。非但由起舍學處心。如得律儀心無能故。又在夢中舍不成故。非但由起表業差別。忿癲狂等舍不成故。非但由二對傍生等。起心發表舍不成故。二由命終。謂眾同分。增上勢力得律儀故。三由依止二形俱生。謂身變時心隨變故。又二形者。非增上故。四由斷滅所因善根。謂表無表業等起心斷故。是此律儀因緣斷義。舍盡壽戒。由上四緣近住律儀。亦由夜盡謂近住戒。由上四緣及夜盡舍過期限故。夜盡者。謂明相出時。諸軌範師多分共許。如是五種舍律儀緣。有餘部師執隨犯一感墮重罪捨出家戒。有餘部執正法滅時別解律儀無不皆舍。以諸學處結界羯磨所有聖教皆息滅故。對法諸師作如是說。爾時雖無得未得律儀。而先得律儀無有舍義。迦濕彌羅國毗婆沙師蘊理教於心作如是說。非犯隨一根本罪時。一切律儀皆有舍義。然犯重者有二種名。一名具尸羅。二名犯戒者。若於所犯應可悔除。發露悔除。唯名具戒。如有財者。負他債時。名為富人。及負債者。若還債已。但名富人。此亦應然。故非舍戒。靜慮無漏二律儀等。云何當舍。頌曰。

舍定生善法　　由易地退等　舍諸無漏善　　由得果退失

論曰。諸靜慮地所繫善法由

【現代漢語翻譯】現代漢語譯本：一、因捨棄而捨棄。這是指對於律儀，由於內心的想法（阿世耶），不懷有欣慕之情，從而捨棄所學的戒條。需要對能夠理解的人，發起與戒條相違背的身語行為（表業）的差別。不僅僅是因為生起捨棄學處的心，就像獲得律儀時，心沒有能力一樣。而且在夢中捨棄也是不成立的。不僅僅是因為生起身語行為的差別，因為在憤怒、癲狂等狀態下捨棄也是不成立的。不僅僅是因為以上兩種原因，對傍生等眾生，生起捨棄的心並表達出來，也是不成立的。二、因命終而捨棄。這是指眾生的共同體（眾同分），由於其增上的勢力而獲得律儀。三、因同時具有兩種性別的身體（二形俱生）而捨棄。這是指身體變化時，心也隨之變化。而且具有兩種性別的人，不是增上的。四、因斷滅產生善根的原因而捨棄。這是指身語行為（表業）和無表業等生起的原因斷滅。這是此律儀的因緣斷絕的意思。捨棄盡壽戒，由以上四種因緣。近住律儀，也由夜晚結束而捨棄，這是指近住戒，由以上四種因緣以及夜晚結束而捨棄，因為超過了期限。夜晚結束，是指光明出現的時候。諸位軌範師大多共同認可。以上是五種捨棄律儀的因緣。有些部派的法師認為，只要犯了任何一條會導致墮落的重罪，就捨棄出家戒。有些部派認為，正法滅亡的時候，所有的別解脫律儀都會捨棄，因為所有的學處、結界、羯磨以及所有的聖教都會息滅。對法論師這樣說，那時即使沒有獲得或未獲得律儀，但先前獲得的律儀也沒有捨棄的道理。迦濕彌羅國的毗婆沙師，根據蘊、理、教，對心這樣說，不是犯了任何一條根本罪的時候，所有的律儀都會捨棄。然而，犯了重罪的人有兩種名稱，一個叫具尸羅（持戒者），一個叫犯戒者。如果對於所犯的罪可以懺悔，並且發露懺悔，就只叫具戒（持戒者）。就像有錢人，欠了別人的債時，既可以叫富人，也可以叫欠債者。如果還了債，就只叫富人。這裡也應該這樣。所以不是捨棄戒。那麼，靜慮（禪定）和無漏這兩種律儀等，應該如何捨棄呢？頌文說：

舍定生善法　　由易地退等　舍諸無漏善　　由得果退失

論述說，各種靜慮地所繫的善法，由於 English version: One, abandonment due to relinquishment. This refers to, with regard to the precepts (律儀), due to one's mindset (阿世耶), not cherishing admiration, thereby abandoning the precepts one has learned. It requires initiating a difference in physical and verbal actions (表業) that contradict the precepts, towards someone who can understand. It is not merely because of generating the thought of abandoning the precepts, just as the mind is incapable when obtaining the precepts. Moreover, abandonment in a dream is not valid. It is not merely because of generating a difference in physical and verbal actions, because abandonment in a state of anger, madness, etc., is not valid. It is not merely because of the above two reasons, generating the thought of abandonment and expressing it to beings such as animals (傍生), is also not valid. Two, abandonment due to death. This refers to the commonality of beings (眾同分), due to its dominant power, obtaining the precepts. Three, abandonment due to simultaneously possessing two genders (二形俱生). This refers to when the body changes, the mind also changes accordingly. Moreover, those with two genders are not dominant. Four, abandonment due to the cessation of the cause for generating wholesome roots. This refers to the cause for generating physical and verbal actions (表業) and non-manifest actions (無表業), etc., ceasing. This is the meaning of the conditions for these precepts being severed. Abandoning the lifelong precepts is due to the above four conditions. The precepts of the close dwelling (近住律儀) are also abandoned due to the end of the night, which refers to the precepts of the close dwelling being abandoned due to the above four conditions and the end of the night, because the time limit has been exceeded. The end of the night refers to the time when light appears. The various preceptors mostly commonly acknowledge this. The above are the five conditions for abandoning the precepts. Some schools of Dharma masters believe that as long as one commits any grave offense that leads to downfall, one abandons the monastic precepts. Some schools believe that when the Correct Dharma perishes, all the Pratimoksha precepts (別解脫律儀) will be abandoned, because all the precepts, boundaries, karmas (羯磨), and all the holy teachings will cease. The Dharma masters of the Abhidharma say that even if one has not obtained or not yet obtained the precepts at that time, there is no reason for abandoning the precepts that were previously obtained. The Vaibhashika masters of Kashmir, based on the aggregates (蘊), principles (理), and teachings (教), say this to the mind, it is not that all the precepts will be abandoned when one commits any of the root offenses. However, those who commit grave offenses have two names, one is 'possessing morality' (具尸羅), and the other is 'violator of precepts' (犯戒者). If the offense committed can be repented, and one confesses and repents, then one is only called 'possessing precepts' (具戒者). Just like a wealthy person who owes someone else money can be called both 'wealthy person' and 'debtor'. If they repay the debt, they are only called 'wealthy person'. It should be the same here. Therefore, it is not abandoning the precepts. Then, how should the precepts of meditative concentration (靜慮) and non-outflow (無漏) be abandoned? The verse says:

Abandoning wholesome dharmas born from Samadhi, due to changing location, regression, etc. 　Abandoning all wholesome dharmas of non-outflow, due to obtaining the fruit, loss.

The treatise says, the various wholesome dharmas associated with the meditative concentration grounds, due to

【English Translation】 One, abandonment due to relinquishment. This refers to, with regard to the precepts (律儀), due to one's mindset (阿世耶), not cherishing admiration, thereby abandoning the precepts one has learned. It requires initiating a difference in physical and verbal actions (表業) that contradict the precepts, towards someone who can understand. It is not merely because of generating the thought of abandoning the precepts, just as the mind is incapable when obtaining the precepts. Moreover, abandonment in a dream is not valid. It is not merely because of generating a difference in physical and verbal actions, because abandonment in a state of anger, madness, etc., is not valid. It is not merely because of the above two reasons, generating the thought of abandonment and expressing it to beings such as animals (傍生), is also not valid. Two, abandonment due to death. This refers to the commonality of beings (眾同分), due to its dominant power, obtaining the precepts. Three, abandonment due to simultaneously possessing two genders (二形俱生). This refers to when the body changes, the mind also changes accordingly. Moreover, those with two genders are not dominant. Four, abandonment due to the cessation of the cause for generating wholesome roots. This refers to the cause for generating physical and verbal actions (表業) and non-manifest actions (無表業), etc., ceasing. This is the meaning of the conditions for these precepts being severed. Abandoning the lifelong precepts is due to the above four conditions. The precepts of the close dwelling (近住律儀) are also abandoned due to the end of the night, which refers to the precepts of the close dwelling being abandoned due to the above four conditions and the end of the night, because the time limit has been exceeded. The end of the night refers to the time when light appears. The various preceptors mostly commonly acknowledge this. The above are the five conditions for abandoning the precepts. Some schools of Dharma masters believe that as long as one commits any grave offense that leads to downfall, one abandons the monastic precepts. Some schools believe that when the Correct Dharma perishes, all the Pratimoksha precepts (別解脫律儀) will be abandoned, because all the precepts, boundaries, karmas (羯磨), and all the holy teachings will cease. The Dharma masters of the Abhidharma say that even if one has not obtained or not yet obtained the precepts at that time, there is no reason for abandoning the precepts that were previously obtained. The Vaibhashika masters of Kashmir, based on the aggregates (蘊), principles (理), and teachings (教), say this to the mind, it is not that all the precepts will be abandoned when one commits any of the root offenses. However, those who commit grave offenses have two names, one is 'possessing morality' (具尸羅), and the other is 'violator of precepts' (犯戒者). If the offense committed can be repented, and one confesses and repents, then one is only called 'possessing precepts' (具戒者). Just like a wealthy person who owes someone else money can be called both 'wealthy person' and 'debtor'. If they repay the debt, they are only called 'wealthy person'. It should be the same here. Therefore, it is not abandoning the precepts. Then, how should the precepts of meditative concentration (靜慮) and non-outflow (無漏) be abandoned? The verse says:

Abandoning wholesome dharmas born from Samadhi, due to changing location, regression, etc. 　Abandoning all wholesome dharmas of non-outflow, due to obtaining the fruit, loss.

The treatise says, the various wholesome dharmas associated with the meditative concentration grounds, due to

二緣舍。一由易地。謂上下生。二由退失。謂退勝定。舍眾同分及離染時。亦舍暖等及退分定。為攝此故復說等言。如舍色善由易地退。及離染三無色亦爾。舍無漏善由二種緣。一由得果總舍前道。二由退失舍諸勝道。此或是果。或勝果攝。我於此中應少分別。若舍見道及道類智。當知但由得果非退。道類智果攝。亦必無退故。退所練根亦有退義。若不動法無學俱無。所餘無漏容具二種。如是已說舍諸律儀不律儀云何舍。頌曰。

舍惡戒由死　　得戒二形生

論曰。諸不律儀由三緣舍。一者由死舍所依故。眾同分力得律儀故。二由得戒。謂若受得別解律儀。或由獲得靜慮律儀。惡戒便舍。對治力勝舍不律儀。三由相續二形俱起。以于爾時所依變故。不律儀者。受近住戒。至夜盡位舍律儀時。為得不律儀。為名處中者。有餘師說。得不律儀惡阿世耶非永舍故。如停熱鐵赤滅青生。有餘師言。若不更作無緣令彼得不律儀。以不律儀依表得故。前說應理。先受戒時惡阿世耶非永舍故。依前表業惡戒還起。處中無表舍復云何。頌曰。

舍中由受勢　　作事壽根斷

論曰。處中無表舍由六緣。一由受心斷壞故舍。謂先誓受。恒于某時敬禮制多。及讚頌等。今作是念。后不更為。彼阿世耶從茲便息。由彼棄捨

【現代漢語翻譯】現代漢語譯本二緣舍（er yuan she）：有兩種情況會捨棄。一是由於易地，即上下生（shang xia sheng，指在不同界別中轉生）。二是由於退失，即退失殊勝的禪定。捨棄眾生共同的同分以及遠離染污時，也會捨棄暖位等以及退分定。爲了涵蓋這些情況，所以又說了『等』字。例如捨棄色界善法，是由於易地、退失以及離染這三種情況，無色界也是如此。捨棄無漏善法，有兩種情況。一是由於獲得果位，完全捨棄之前的道。二是由於退失，捨棄各種殊勝的道。這或者是果位，或者是殊勝的果位所攝。我在這裡應該稍微分別一下。如果捨棄見道以及道類智（dao lei zhi），應當知道僅僅是由於獲得果位，而不是退失。道類智為果位所攝，也必定沒有退失的情況。退失所修練的根也有退失的含義。如果是不動法（bu dong fa），無學（wu xue）位都沒有退失。其餘的無漏法容許有兩種情況。像這樣已經說了捨棄各種律儀（lv yi），那麼不律儀（bu lv yi）是如何捨棄的呢？頌文說：『舍惡戒由死，得戒二形生』論述：各種不律儀由三種因緣捨棄。一是由於死亡，捨棄了所依處。眾生共同的同分的力量獲得律儀。二是由於獲得戒律。如果受持別解脫律儀（bie jie tuo lv yi），或者由於獲得靜慮律儀（jing lv lv yi），惡戒便會捨棄。對治的力量殊勝，所以捨棄不律儀。三是由於相續的兩種性別同時生起。因為在那個時候所依處發生了變化。不律儀者，受持近住戒（jin zhu jie），到夜晚結束捨棄律儀時，是爲了獲得不律儀，還是名為處中者呢？有些老師說，獲得不律儀，惡的阿世耶（a shi ye）並非永遠捨棄，就像停止加熱的鐵，紅色熄滅，青色產生。有些老師說，如果不再次造作，就沒有因緣使他獲得不律儀。因為不律儀依靠表業而獲得。前面的說法應該更合理。先前受戒時，惡的阿世耶並非永遠捨棄，依靠之前的表業，惡戒還會生起。處中的無表業捨棄又是如何呢？頌文說：『舍中由受勢，作事壽根斷』論述：處中的無表業捨棄由六種因緣。一是由受心斷壞而捨棄。比如先前發誓受持，經常在某個時候敬禮制多（zhi duo），以及讚頌等等。現在這樣想，以後不再做了。那個阿世耶從此便停止了。由於他棄捨了。

【English Translation】 English version There are two conditions for abandonment (二緣舍, er yuan she): First, due to change of location, referring to rebirth in higher or lower realms (上下生, shang xia sheng, referring to rebirth in different realms). Second, due to loss, referring to the loss of superior samadhi. When abandoning the commonality of beings and when separating from defilements, one also abandons the warmth stage and the regressive samadhi. To encompass these situations, the word 'etc.' is added. For example, abandoning good deeds in the Form Realm is due to three conditions: change of location, loss, and separation from defilements. The same applies to the Formless Realm. Abandoning undefiled good deeds is due to two conditions: First, due to attaining the fruit, completely abandoning the previous path. Second, due to loss, abandoning various superior paths. This is either included in the fruit or in the superior fruit. I should make a slight distinction here. If abandoning the Path of Seeing and Knowledge of the Types of Paths (道類智, dao lei zhi), it should be known that it is only due to attaining the fruit, not due to loss. Knowledge of the Types of Paths is included in the fruit, and there is certainly no loss. Losing the roots that have been cultivated also has the meaning of loss. If it is the Unmoving Dharma (不動法, bu dong fa), there is no loss in the state of No More Learning (無學, wu xue). The remaining undefiled dharmas allow for two conditions. Having said this about abandoning various precepts (律儀, lv yi), how are non-precepts (不律儀, bu lv yi) abandoned? The verse says: 'Abandoning evil precepts is due to death, obtaining precepts, or the arising of two genders.' Discussion: Various non-precepts are abandoned due to three conditions. First, due to death, abandoning the basis of reliance. The power of the commonality of beings obtains precepts. Second, due to obtaining precepts. If one receives the Pratimoksha precepts (別解脫律儀, bie jie tuo lv yi), or due to obtaining the Samadhi precepts (靜慮律儀, jing lv lv yi), evil precepts are abandoned. The power of the antidote is superior, so non-precepts are abandoned. Third, due to the simultaneous arising of two genders in the continuum. Because at that time, the basis of reliance changes. Those with non-precepts, when observing the Upavasatha vows (近住戒, jin zhu jie), when abandoning the precepts at the end of the night, is it to obtain non-precepts, or is it called being in between? Some teachers say that obtaining non-precepts, the evil asaya (阿世耶, a shi ye) is not permanently abandoned, just like stopping heating iron, the red goes out and the blue arises. Some teachers say that if one does not create it again, there is no condition for him to obtain non-precepts. Because non-precepts are obtained relying on expressive actions. The previous statement should be more reasonable. When previously receiving precepts, the evil asaya is not permanently abandoned, relying on the previous expressive actions, evil precepts will still arise. How is the abandonment of neutral unexpressed actions? The verse says: 'Abandoning the neutral is due to receiving power, performing actions, or the cutting off of the root of life.' Discussion: The abandonment of neutral unexpressed actions is due to six conditions. First, it is abandoned due to the breaking and destruction of the mind of reception. For example, previously vowing to uphold, often at a certain time, reverently paying homage to the stupa (制多, zhi duo), and praising, etc. Now thinking like this, I will not do it again in the future. That asaya will cease from then on. Because he abandoned it.

本意樂故。或復別作勢用增強。與先現行。相違事業。本意樂息。無表便斷。二由勢力斷壞故舍。謂由凈信。煩惱勢力所引無表。彼二限勢。若斷壞時。無表便舍。如所放箭及陶家輪。故軌範師作如是說。由等起力所引發故。雖舍加行及阿世耶。無表或容盡壽隨轉。乃至發起極猛利纏。捶擊禽獸應知亦爾。或先立限齊爾所時。今限勢過無表便斷。三由作業斷壞故舍。謂雖不捨根本受心。然更不為所受作業。唯除忘念而不作者。以此無表期加行生。絕加行時無表便舍。四由事物斷壞故舍。謂所舍施制多園林。及所施為罝網等事。本由彼事引無表生。彼事壞時無表便舍。五由壽命斷壞故舍。謂所依止有轉易故。六由依根斷壞故舍。謂起加行斷善惡時各舍彼根所引無表。非至斷善。得靜慮時方舍處中善惡無表。以羸劣故。起加行時便舍處中善惡無表。所言根者通善惡根。所說斷言是斷加行。欲非色善及餘一切非色染法舍復云何。頌曰。

舍欲非色善　　由根斷上生　由對治道生　　舍諸非色染

論曰。欲界一切非色善法舍由二緣。一斷善根。二生上界。應言少分亦離染舍。如憂根等非色善法。三界一切非色染法舍由一緣。謂起治道。若此品類能斷道生。舍此品中惑及助伴。何有情有善惡律儀。頌曰。

惡戒

【現代漢語翻譯】現代漢語譯本因為最初的意樂（Bena意，動機、意圖）的緣故。或者另外造作勢力，用來增強與先前現行的意樂相違背的事業。最初的意樂止息，無表（Avijñapti，無表色，一種不可見的業力）便斷絕。第二種是由於勢力斷壞而捨棄。這是指由凈信（prasāda，信心、清凈的信仰）或煩惱勢力所引發的無表。這兩種情況的期限和勢力，如果斷絕或壞滅時，無表便會捨棄，就像射出去的箭和陶工的輪子一樣。所以軌範師（ācārya，導師）這樣說：由於等起力（samutthāna-bala，引發的力量）所引發的緣故，即使捨棄了加行（prayoga，努力、行動）和阿世耶（āśaya，習氣、潛在的傾向），無表或許仍然會持續到壽命終結。乃至發起極其猛烈的纏縛（paryavasthāna，煩惱的纏繞），捶打禽獸的情況也應該知道是這樣。或者先前設定了期限，到那個時候為止，現在期限和勢力已過，無表便會斷絕。第三種是由於作業斷壞而捨棄。這是指雖然不捨棄根本的受心（samjñā，感受、知覺），然而不再爲了所接受的作業而努力，除非是忘記或沒有去做。因為這種無表是由於加行而生起的，當加行停止時，無表便會捨棄。第四種是由於事物斷壞而捨棄。這是指所捨棄的施設，如制多（caitya，佛塔）園林，以及所施設的罝網（jāla，網）等事物。最初由於這些事物引發無表產生，當這些事物壞滅時，無表便會捨棄。第五種是由於壽命斷壞而捨棄。這是指所依止的身體有了轉變的緣故。第六種是由於依根斷壞而捨棄。這是指在發起加行斷善惡時，各自捨棄由那個根所引發的無表。不是到了斷善（kuśala-mūla-ccheda，斷絕善根）或得到靜慮（dhyāna，禪定）時，才捨棄處中（avyākrta，非善非惡）的善惡無表。因為它們很微弱，所以在發起加行時，便會捨棄處中的善惡無表。所說的『根』，包括善根和惡根。所說的『斷』，是指斷絕加行。欲界（kāmadhātu，慾望界）的非色善（arūpa-kuśala，無色界的善）以及其餘一切非色染法（arūpa-kliṣṭa，無色界的染污法）的捨棄又是怎樣的呢？頌文說：　舍欲非色善　　由根斷上生　由對治道生　　舍諸非色染論述：欲界的一切非色善法，由兩種因緣捨棄：一是斷絕善根，二是生到上界。應該說少分也通過離染而捨棄，如憂根（daurmanasya，憂愁）等非色善法。三界（trayo dhātavaḥ，欲界、色界、無色界）的一切非色染法，由一種因緣捨棄：即生起對治道（pratipakṣa-mārga，對抗煩惱的道路）。如果這種品類的能斷道生起，就捨棄這種品類中的迷惑和助伴。什麼樣的有情具有善惡律儀（śīla，戒律）呢？頌文說：惡戒

【English Translation】 English version It is due to the original intention (Bena, motivation, intention). Or, additionally, creating a force to enhance actions that contradict the previously existing intention. When the original intention ceases, the unmanifest (Avijñapti, unmanifested form, an invisible karmic force) is cut off. The second way is through abandoning due to the destruction of power. This refers to the unmanifest generated by pure faith (prasāda, faith, pure belief) or the power of afflictions. When the limits and power of these two are cut off or destroyed, the unmanifest is abandoned, just like an arrow that has been shot or a potter's wheel. Therefore, the preceptor (ācārya, teacher) says: Because it is generated by the force of arising (samutthāna-bala, the power of origination), even if the effort (prayoga, effort, action) and latent tendencies (āśaya, habits, underlying tendencies) are abandoned, the unmanifest may still continue until the end of life. Even the case of initiating extremely intense entanglements (paryavasthāna, the entanglement of afflictions), such as beating animals, should be understood in the same way. Or, if a limit was previously set for a certain time, and now that limit and power have passed, the unmanifest will be cut off. The third way is through abandoning due to the destruction of the action. This refers to not abandoning the fundamental perception (samjñā, perception, cognition), but no longer striving for the action that has been accepted, unless it is forgotten or not done. Because this unmanifest arises from effort, when the effort ceases, the unmanifest is abandoned. The fourth way is through abandoning due to the destruction of the object. This refers to the abandoned establishments, such as caitya (caitya, stupa) gardens, and the established snares (jāla, net) and other things. Initially, the unmanifest arises from these things, and when these things are destroyed, the unmanifest is abandoned. The fifth way is through abandoning due to the destruction of lifespan. This refers to the fact that the body on which one relies has changed. The sixth way is through abandoning due to the destruction of the root of reliance. This refers to abandoning the unmanifest generated by that root when initiating effort to cut off good and evil. It is not that one abandons the neutral (avyākrta, neither good nor evil) good and evil unmanifest when cutting off the roots of good (kuśala-mūla-ccheda, cutting off the roots of good) or attaining dhyāna (dhyāna, meditation). Because they are weak, one abandons the neutral good and evil unmanifest when initiating effort. The term 'root' includes both good and evil roots. The term 'cutting off' refers to cutting off effort. How is the abandonment of non-form good (arūpa-kuśala, formless realm good) in the desire realm (kāmadhātu, desire realm) and all other non-form defiled dharmas (arūpa-kliṣṭa, formless realm defiled dharmas)? The verse says: 　Abandoning desire realm non-form good, through cutting off the root and ascending to higher realms, 　Abandoning all non-form defilements, through the arising of the antidote path. Discussion: All non-form good dharmas in the desire realm are abandoned through two conditions: one is cutting off the roots of good, and the other is being born in higher realms. It should be said that a small part is also abandoned through detachment, such as the root of sorrow (daurmanasya, sorrow) and other non-form good dharmas. All non-form defiled dharmas in the three realms (trayo dhātavaḥ, desire realm, form realm, formless realm) are abandoned through one condition: that is, the arising of the antidote path (pratipakṣa-mārga, the path to counter afflictions). If the path that can cut off this category arises, then the delusions and their companions in this category are abandoned. What kind of sentient beings possess good and evil precepts (śīla, precepts)? The verse says: Evil precepts

人除北　　二黃門二形　律儀亦在天　　唯人具三種　生欲天色界　　有靜慮律儀　無漏並無色　　除中定無想

論曰。唯於人趣有不律儀。然除北洲唯三方有。於三方內復除扇𢮎及半擇迦。具二形者律儀亦爾。謂於人中除前所除。並天亦有。故於二趣容有律儀。然唯人中具有三種。謂別解脫靜慮無漏。若生欲天及生色界。皆容得有靜慮律儀。然無想天但容成就。生無色界彼俱非有。無漏律儀亦在無色。謂若生在欲界天中及生色界中。除中定無想。皆容得有無漏律儀。生無色中唯得成就。以無色故。必不現起。無漏上生。得成下故。已辯諸業性相不同。當釋經中所摽諸業。且經中說業有三種。善惡無記。其相云何。頌曰。

安不安非業　　名善惡無記

論曰。諸安隱業說名為善。能得可愛異熟涅槃。暫永二時濟眾苦故。不安隱業名為不善。由此能招非愛異熟。極能遮止趣涅槃故。非前二業立無記名。不可記為善不善故。是非安隱不安隱義。又經中說。業有三種。福非福等。其相云何。頌曰。

福非福不動　　欲善業名福　不善名非福　　上界善不動　約自地處所　　果業無動故

論曰。欲界善業說名為福。非福相違招愛果故。諸不善業說名非福。招非愛果違福業故。上二界善說

【現代漢語翻譯】現代漢語譯本人道中，除了北俱盧洲（Uttarakuru，四大部洲之一，以享樂著稱）之外，還有二根（ उभयव्यञ्जन, उभतोव्यञ्जन，同時具有男女兩性性器官的人）和黃門（षंढ，性功能不全或喪失的人）這兩種性別不確定者。律儀（śīla，戒律）也存在於天界，只有人道同時具備三種律儀。如果眾生投生到欲界天（kāmadhātu，六道輪迴中的天道，仍有慾望）或者色界天（rūpadhātu，高於欲界天，沒有粗俗的慾望，但仍有物質形態），他們可以獲得靜慮律儀（dhyāna-śīla，通過禪定獲得的戒律）。無漏律儀（anāsrava-śīla，超越輪迴的戒律）存在於無色界（arūpadhātu，高於色界天，沒有物質形態，只有精神存在），除了處於中間禪定（dhyāna，禪定狀態）和無想定（asaṃjñāsamāpatti，一種特殊的禪定狀態，暫時停止意識活動）的狀態。

論曰：只有在人道中存在不律儀（aśīla，不持戒的行為）。然而，這僅限於除北俱盧洲之外的三大洲。在這三大洲內，還要排除扇搋（paṇḍaka，無法進行性行為的人）和半擇迦（napuṃsaka，性別不確定的人）。具有二根者的情況與此類似。也就是說，在人道中，要排除前面所排除的那些人。天界也存在律儀。因此，律儀可能存在於這兩個道中。然而，只有人道同時具備三種律儀，即別解脫律儀（prātimokṣa-śīla，比丘或比丘尼遵守的戒律）、靜慮律儀和無漏律儀。如果眾生投生到欲界天或者色界天，他們都可以獲得靜慮律儀。然而，在無想天（asaṃjñā-deva，無想有情天，一種沒有意識的天界）只能成就靜慮律儀，而投生到無色界則兩者都沒有。無漏律儀也存在於無色界。也就是說，如果眾生投生到欲界天或者色界天，除了處於中間禪定和無想定的狀態，他們都可以獲得無漏律儀。投生到無色界只能成就無漏律儀，因為無色界沒有物質形態，所以無漏律儀必然不會顯現。無漏律儀可以從高處向下成就，因為已經獲得了較低層次的成就。前面已經辨析了各種業的性質和相狀的不同，現在應當解釋經中所標示的各種業。經中說業有三種，即善業、惡業和無記業（avyākṛta-karma，非善非惡的業）。它們的相狀是什麼呢？頌曰：

安隱、不安隱和非業，分別名為善、惡和無記。

論曰：能夠帶來安穩的業被稱為善業，因為它能夠帶來可愛的異熟果（vipāka，業的果報）和涅槃（nirvāṇa，解脫）。它能夠在暫時和永久兩個方面救濟眾生的痛苦。帶來不安穩的業被稱為不善業，因為它能夠招致不可愛的異熟果，並且極大地阻礙人們趨向涅槃。不是前兩種業的，就稱為無記業，因為它無法被記為善或不善。這就是安隱和不安隱的含義。另外，經中說業有三種，即福業、非福業等。它們的相狀是什麼呢？頌曰：

福業、非福業和不動業（āniñjya-karma，指色界和無色界的禪定之業），欲界的善業稱為福業，不善業稱為非福業，上界的善業稱為不動業。根據各自的處所，果報之業是不動的。

論曰：欲界的善業被稱為福業，因為它與非福業相反，能夠招致可愛的果報。諸不善業被稱為非福業，因為它招致不可愛的果報，與福業相反。上二界的善業被稱為

【English Translation】 English version Among humans, besides Uttarakuru (one of the four great continents, known for its enjoyment), there are also those with two genders ( उभयव्यञ्जन, उभतोव्यञ्जन, ubhayavyañjana, those who possess both male and female sexual organs) and eunuchs (षंढ, ṣaṇḍha, those who are sexually impotent or have lost sexual function). The precepts (śīla) also exist in the heavens, but only humans possess all three types of precepts. If beings are born in the desire realm heavens (kāmadhātu, the realm of desire in the six realms of reincarnation) or the form realm heavens (rūpadhātu, higher than the desire realm, without coarse desires but still with material form), they can attain meditative precepts (dhyāna-śīla, precepts obtained through meditation). The undefiled precepts (anāsrava-śīla, precepts that transcend reincarnation) exist in the formless realm (arūpadhātu, higher than the form realm, without material form, only mental existence), except for those in the state of intermediate meditation (dhyāna, a state of meditation) and the state of non-perception (asaṃjñāsamāpatti, a special state of meditation where conscious activity is temporarily suspended).

Commentary: Only in the human realm does non-precept (aśīla, actions that do not adhere to precepts) exist. However, this is limited to the three continents excluding Uttarakuru. Within these three continents, those who are excluded are also paṇḍaka (paṇḍaka, those who are unable to engage in sexual activity) and napuṃsaka (napuṃsaka, those of indeterminate gender). The situation for those with two genders is similar. That is, in the human realm, those previously excluded are excluded. The heavens also have precepts. Therefore, precepts may exist in these two realms. However, only the human realm possesses all three types of precepts, namely prātimokṣa-śīla (the precepts observed by monks or nuns), dhyāna-śīla, and anāsrava-śīla. If beings are born in the desire realm heavens or the form realm heavens, they can all attain dhyāna-śīla. However, in the non-perceptual heavens (asaṃjñā-deva, a realm without consciousness), only dhyāna-śīla can be achieved, while those born in the formless realm have neither. The undefiled precepts also exist in the formless realm. That is, if beings are born in the desire realm heavens or the form realm heavens, except for those in the state of intermediate meditation and the state of non-perception, they can all attain undefiled precepts. Those born in the formless realm can only achieve undefiled precepts, because the formless realm has no material form, so the undefiled precepts will necessarily not manifest. Undefiled precepts can be achieved from above downwards, because lower-level achievements have already been obtained. The different natures and characteristics of various karmas have already been analyzed. Now, the various karmas indicated in the scriptures should be explained. The scriptures say that there are three types of karma, namely good karma, bad karma, and neutral karma (avyākṛta-karma, karma that is neither good nor bad). What are their characteristics? Verse:

Secure, insecure, and non-karma are respectively called good, bad, and neutral.

Commentary: Karma that brings security is called good karma, because it can bring pleasant results (vipāka, the result of karma) and nirvāṇa (liberation). It can relieve the suffering of beings in both temporary and permanent ways. Karma that brings insecurity is called bad karma, because it can bring unpleasant results and greatly hinder people from approaching nirvāṇa. That which is not either of the previous two is called neutral karma, because it cannot be recorded as good or bad. This is the meaning of secure and insecure. In addition, the scriptures say that there are three types of karma, namely meritorious karma, non-meritorious karma, etc. What are their characteristics? Verse:

Meritorious karma, non-meritorious karma, and unwavering karma (āniñjya-karma, referring to the karma of meditation in the form and formless realms), good karma in the desire realm is called meritorious karma, bad karma is called non-meritorious karma, and good karma in the upper realms is called unwavering karma. According to their respective locations, the karma of results is unwavering.

Commentary: Good karma in the desire realm is called meritorious karma, because it is the opposite of non-meritorious karma and can bring pleasant results. All bad karma is called non-meritorious karma, because it brings unpleasant results and is the opposite of meritorious karma. Good karma in the upper two realms is called

名不動。豈不世尊說下三定皆名有動。聖說此中有尋伺喜樂受動故。由下三定有尋伺等災患未息故立動名。不動經中據能感得不動異熟故名不動。如何有動定招無動異熟。雖此定中有災患動。而業對果非如欲界有動轉故。立不動名。謂欲界中余趣處滿業。由別緣力可異趣處受。以或有業能感外內。財位形量色力樂等。于天等中此業應熟。由別緣力所引轉故。於人等中此業便熟。色無色界餘地處業。無容轉令異地處受。業果處所無改動故。等引地攝無散動故。依如是義立不動名。應知此中由於因果相屬愚故。造非福業。以非福業純染污故。要依粗重相續無明。由此無明現在前位。不能解信因果相屬。是故發起諸非福行。由真實義愚故造福及不動業。真實義者。謂四聖諦。若於彼愚諸異生類。于善心位亦得間起。由此勢力令於三界不如實知其性皆苦起。福不動行為後有因。若已見諦者則無是事。乘先行力漸離染時。如次得生欲色無色。又經中說。業有三種。順樂受等。其相云何。頌曰。

順樂苦非二　　善至三順樂　諸不善順苦　　上善順非二　余說下亦有　　由中招異熟　又許此三業　　非前後熟故　順受總有五　　謂自性相應　及所緣異熟　　現前差別故

論曰。諸善業中。始從欲界至第三靜慮

【現代漢語翻譯】現代漢語譯本：名不動。難道世尊不是說過下三定都名為有動嗎？聖者說這其中有尋、伺、喜、樂、受的動故。由於下三定有尋、伺等災患沒有止息，所以立名為動。不動經中是根據能夠感得不動異熟果報的緣故，名為不動。如何有動的禪定招感無動的異熟果報呢？雖然此定中有災患的動，但是業對於果並非像欲界那樣有動轉，所以立不動名。意思是說欲界中其餘趣處的圓滿業，由於別的因緣力，可以在不同的趣處接受果報。因為或者有業能夠感得外在和內在的財物、地位、形體、數量、顏色、力量、快樂等等，在天等處，此業應當成熟，由於別的因緣力所引導轉變的緣故，在人等處，此業便成熟。色界和無色界的其餘地處的業，沒有容許轉變到不同地處接受果報的情況。業果的處所沒有改變動搖的緣故，等引地所攝持沒有散動的緣故，根據這樣的意義立為不動名。應當知道這其中由於對於因果相屬的愚癡，造作非福業。因為非福業純粹是染污的緣故，要依靠粗重相續的無明。由此無明在現在前位，不能理解相信因果相屬。因此發起各種非福行。由於真實義的愚癡，造作福業和不動業。真實義就是四聖諦。如果對於四聖諦愚癡的各種異生類，在善心位也可能間斷生起。由此勢力使得對於三界不能如實地知曉它的性質都是苦，生起福業和不動業作為後有的原因。如果已經見諦的人就沒有這種情況。憑藉先行之力逐漸遠離染污的時候，依次得到欲界、色界、無色界的果報。又有經中說，業有三種，順樂受等。它的相狀是怎樣的呢？頌說：順樂苦非二，善至三順樂諸不善順苦，上善順非二余說下亦有，由中招異熟又許此三業，非前後熟故順受總有五，謂自性相應及所緣異熟，現前差別故論曰。各種善業中，開始從欲界到第三靜慮（Dhyana）

【English Translation】 English version: 'Name is unmoving.' Doesn't the World Honored One say that the lower three concentrations are all named 'moving'? The sages say that within these there is movement of seeking (Vitarka), pondering (Vicara), joy (Priti), happiness (Sukha), and feeling (Vedana). Because the calamities of seeking, pondering, etc., in the lower three concentrations have not ceased, they are named 'moving.' In the 'Unmoving Sutra,' it is named 'unmoving' because it can bring about unmoving fruition (Vipaka). How can a moving concentration bring about unmoving fruition? Although there is movement of calamities in this concentration, the relationship between karma and result is not like the moving and turning in the desire realm (Kama-dhatu), so it is named 'unmoving.' That is to say, in the desire realm, the complete karma of other destinies can be received in different destinies due to the power of other conditions. Because there is karma that can bring about external and internal wealth, status, form, quantity, color, strength, happiness, etc., in the heavens, this karma should mature. Due to the transformation brought about by the power of other conditions, this karma matures in the human realm. The karma of other places in the form realm (Rupa-dhatu) and formless realm (Arupa-dhatu) cannot be transformed to be received in different places. Because the place of karma and result does not change or move, and because it is included in the meditative absorption (Samapatti) and is not scattered, it is named 'unmoving' according to this meaning. It should be known that due to ignorance of the relationship between cause and effect, non-meritorious karma is created. Because non-meritorious karma is purely defiled, it relies on the heavy and continuous ignorance (Avidya). Because this ignorance is present, one cannot understand and believe in the relationship between cause and effect. Therefore, various non-meritorious actions are initiated. Due to ignorance of the true meaning, meritorious and unmoving karma are created. The true meaning is the Four Noble Truths (Cattari Arya Satyani). If various ordinary beings are ignorant of them, they may intermittently arise in the state of wholesome mind. Due to this power, they cannot truly know that the nature of the three realms is suffering (Dukkha), and they give rise to meritorious and unmoving actions as causes for future existence. If one has already seen the truth, this will not happen. Relying on the power of previous actions, when gradually leaving defilement, one obtains the results of the desire realm, form realm, and formless realm in order. Also, the sutra says that there are three types of karma, such as karma that accords with pleasant feeling. What are their characteristics? The verse says: That which accords with pleasant feeling, painful feeling, and neither: wholesome karma up to the third Dhyana accords with pleasant feeling. All unwholesome karma accords with painful feeling; the highest wholesome karma accords with neither. Others say that the lower also has it, because the middle brings about different fruition. Also, it is accepted that these three karmas do not mature in sequence. The feelings that accord are five in total, namely, self-nature, corresponding, and the object of fruition, and the differences in manifestation. The treatise says: Among various wholesome karmas, starting from the desire realm to the third Dhyana.

名順樂受業。以諸樂受唯至此故。諸不善業名順苦受。第四靜慮及無色善業。說名為順不苦不樂受。此上都無苦樂受故。非此諸業唯感受果。應知亦感彼受資糧。受及資糧。此中名受。隨所化欲。總立受名。下諸地中為亦許有。順非二業。為決定無。有餘師言。下地亦有順非二業。以定中間既無苦樂應無業故。又更有證。謂本論說頗有三業非前非后受異熟耶。曰有。謂順樂受業色。順苦受業心心所法。順不苦不樂受業心不相應行。乃至廣說。由此證知下地亦有順非二業。非離欲界有此三業。俱時熟故。此俱非定證。然于下地中理應定有順非二業。如順正理廣辯應知。此業為善為不善耶。有作是言。是善而劣。又不可別示。而可總言。于諸善業中。或有一類能感樂受及受資糧。或有一類能感非二。應知此業能益樂受。名順樂受。如順馬處。或復此業能受於樂。名順樂受。如順浴散。順余受業應知亦然。此業非唯感受異熟。如何總得順受業名。諸業為因所感異熟。皆似於受。得受名故。所以者何。彼皆如受為身損益及平等故。如水火等。于樹枝等為益為損。為等義成。又順受多略說有五。一自性順受。謂諸受體。如契經說。受樂受時如實了知受於樂受。乃至廣說。二相應順受。謂一切觸。如契經言。順樂受觸。乃至廣說。

【現代漢語翻譯】現代漢語譯本：名為『順樂受業』（karma that leads to pleasant feeling），因為所有快樂的感受都由此而來。名為『順苦受業』（karma that leads to painful feeling）的，是不善的業。第四禪定（fourth Dhyana）和無色界的善業，被稱為『順不苦不樂受業』（karma that leads to neither painful nor pleasant feeling），因為在這些境界之上，沒有痛苦或快樂的感受。這些業不僅感受果報，也應知它們也感受這些感受的資糧（support）。感受和資糧，在這裡統稱為『受』（feeling），這是爲了適應所化之眾生的意願而設立的名稱。在下方的諸地（lower realms）中，是否也允許存在『順非二業』（karma that leads to neither of the two feelings）？還是說，決定沒有？有些論師說，在下方的諸地中也存在『順非二業』，因為在禪定中間（Dhyana-antarika）既沒有痛苦也沒有快樂，應該沒有業。還有其他的證據，比如本論（the Abhidharma-kosa）中說：『是否有一些三業（three karmas）不是先前也不是之後感受異熟（vipaka）的？』回答是：『有。』即順樂受業的色（rupa），順苦受業的心心所法（citta-caitasika），順不苦不樂受業的心不相應行（citta-viprayukta-samskara）。乃至廣說。由此可以證明，下方的諸地中也存在順非二業，並非只有離欲界（beyond the desire realm）才有這三種業，因為它們同時成熟。但這並非確定的證據。然而，在下方的諸地中，理應一定存在順非二業，正如《順正理論》（Nyayanusara）中廣泛辯論的那樣。這種業是善的還是不善的呢？有人說，是善的但比較弱。又不能分別指出，但可以總的說，在諸善業中，或者有一類能夠感受快樂的感受以及感受的資糧，或者有一類能夠感受非二（neither of the two）。應該知道，這種業能夠增益快樂的感受，名為『順樂受』，如順馬之處（a place suitable for horses）。或者這種業能夠感受快樂，名為『順樂受』，如順浴散（bath powder）。順余受業（karma leading to other feelings）也應該這樣理解。這種業並非只是感受異熟，為什麼總的來說可以得到『順受業』（karma leading to feeling）的名稱呢？諸業作為因，所感受的異熟，都類似於感受，因此得到感受的名稱。為什麼這樣說呢？因為它們都像感受一樣，對身體有損害、利益或平等的作用。就像水火等，對樹枝等有利益、損害或平等的作用一樣。又順受（feeling-related）大致可以分為五種：一是自性順受（feeling as its own nature），即諸受的本體。如契經（sutra）所說：感受快樂的感受時，如實了知感受快樂的感受，乃至廣說。二是相應順受（feeling as association），即一切觸（sparsha）。如契經所言：順樂受觸，乃至廣說。

【English Translation】 English version: It is called 'karma that leads to pleasant feeling' (Sukha-vedaniya-karma) because all pleasant feelings arise from it. Karma that leads to painful feeling (Dukkha-vedaniya-karma) is unwholesome karma. The wholesome karma of the fourth Dhyana (fourth meditative absorption) and the formless realms (Arupadhatu) is called 'karma that leads to neither painful nor pleasant feeling' (Aduhkhasukha-vedaniya-karma), because above these realms, there is no feeling of pain or pleasure. These karmas not only experience the result of feeling but also, it should be known, experience the support (aharaka) of these feelings. Feeling and support are collectively called 'feeling' (vedana) here, and this name is established to accommodate the desires of those who are to be transformed. In the lower realms, is it also permissible to have 'karma that leads to neither of the two feelings' (neither painful nor pleasant)? Or is it definitively absent? Some teachers say that in the lower realms, there is also 'karma that leads to neither of the two feelings,' because in the intermediate Dhyana (Dhyana-antarika), there is neither pain nor pleasure, so there should be no karma. There is also other evidence, such as the Abhidharma-kosa saying: 'Are there some three karmas (tri-karma) that do not experience vipaka (result) either before or after?' The answer is: 'Yes.' That is, the rupa (form) of karma that leads to pleasant feeling, the citta-caitasika (mind and mental factors) of karma that leads to painful feeling, and the citta-viprayukta-samskara (non-associated formations) of karma that leads to neither painful nor pleasant feeling. And so on. From this, it can be proven that in the lower realms, there is also karma that leads to neither of the two feelings, and it is not only beyond the desire realm (beyond the Kamadhatu) that these three karmas exist, because they mature simultaneously. But this is not definitive evidence. However, in the lower realms, there should definitely be karma that leads to neither of the two feelings, as extensively discussed in the Nyayanusara (Following the Correct Reasoning). Is this karma wholesome or unwholesome? Some say that it is wholesome but weaker. And it cannot be specifically pointed out, but it can be generally said that among the wholesome karmas, either there is a type that can experience pleasant feelings and the support of feelings, or there is a type that can experience neither of the two. It should be known that this karma can enhance pleasant feelings and is called 'karma that leads to pleasant feeling,' like a place suitable for horses (a place suitable for horses). Or this karma can experience pleasure and is called 'karma that leads to pleasant feeling,' like bath powder (bath powder). Karma leading to other feelings should also be understood in this way. This karma is not just experiencing vipaka, so why can it generally be called 'karma leading to feeling'? The vipakas experienced by karmas as causes are all similar to feelings, so they get the name of feeling. Why is that? Because they are all like feelings, having a damaging, beneficial, or neutral effect on the body. Like water and fire, they have a beneficial, damaging, or neutral effect on branches, etc. Also, feeling-related (vedana) can be roughly divided into five types: First, feeling as its own nature (svabhava-vedana), which is the essence of all feelings. As the sutra says: When experiencing pleasant feelings, truly know that you are experiencing pleasant feelings, and so on. Second, feeling as association (samprayukta-vedana), which is all sparsha (contact). As the sutra says: Contact that leads to pleasant feeling, and so on.

三所緣順受。謂一切境如契經言。眼見色已唯受於色不受色貪。乃至廣說。由色等是受所緣故。四異熟順受。謂感異熟業。如契經說。順樂受業。乃至廣說。五現前順受。謂現行受。如契經說。受樂受時二受便滅。乃至廣說。非此樂受現在前時。有餘受能受此樂受。但據樂受自體現前。即說名為受於樂受。由所順受有多種故。雖業異熟非皆是受。而可總立順受業名。謂諸善業為因所感色不相應。能為所緣生樂受故。是諸樂受所領納故。可愛異熟順樂受故。亦名樂受。由此善業所招諸果。雖非樂受順樂受故。招彼業名。順樂受業。順苦非二。理亦應然。如是三業。有定不定其相云何。頌曰。

此有定不定　　定三順現等　或說業有五　　余師說四句

論曰。此上所說順樂受等。應知各有定不定異。非定受故立不定名。謂順樂業非必定熟。若熟必應受樂異熟。順餘二業說亦如是。定復有三。一順現法受。二順次生受。三順后次受。此三定業定感異熟。並前不定總成四種。或有欲令不定受業。復有二種。謂于異熟有定不定。並定業三合成五種。譬喻者說業有四句。一者有業。於時分定異熟不定。謂順現等三非定得異熟。二者有業。于異熟定時分不定。謂不定業定得異熟。三者有業。於二俱定。謂順現等定得異熟

【現代漢語翻譯】現代漢語譯本三、所緣順受（ālambana-anubhava-anuvyākaraṇa）：指一切境界，如契經所說：『眼見色已，唯受於色，不受色貪。』乃至廣說。由於色等是受的所緣之故。四、異熟順受（vipāka-anubhava-anuvyākaraṇa）：指感受異熟業，如契經所說：『順樂受業。』乃至廣說。五、現前順受（pratyutpanna-anubhava-anuvyākaraṇa）：指現行之受，如契經所說：『受樂受時，二受便滅。』乃至廣說。並非此樂受現在前時，有其餘受能受此樂受，但就樂受自身顯現於前，即說名為受於樂受。由於所順之受有多種的緣故，雖說業的異熟並非都是受，但可以總立順受業之名。指諸善業為因所感之色不相應行，能為所緣而生樂受的緣故，是諸樂受所領納的緣故，可愛異熟順樂受的緣故，也名為樂受。由此善業所招感的諸果，雖非樂受，但因順樂受的緣故，招感彼業名為順樂受業。順苦受業和順不苦不樂受業，道理也應如此。如是三種業，有定與不定，其相如何？頌曰：　　此有定不定　　定三順現等　　或說業有五　　余師說四句論曰：此上所說的順樂受等，應當知道各有定與不定的差異。非定受的緣故，立不定之名。謂順樂受業並非必定成熟，若成熟必定應受樂的異熟。順苦受業和順不苦不樂受業，也應如此說。定業復有三種：一、順現法受（dṛṣṭadharma-vedanīya）業；二、順次生受（upapadya-vedanīya）業；三、順后次受（aparāparya-vedanīya）業。此三種定業必定感得異熟。並前不定業總成四種。或有人慾令不定受業，復有兩種，謂于異熟有定與不定，並定業三種，合成五種。譬喻者說業有四句：一者，有業於時分定，異熟不定，謂順現法受等三種業，並非必定得到異熟；二者，有業于異熟定時分不定，謂不定業必定得到異熟；三者，有業於二俱定，謂順現法受等必定得到異熟。

【English Translation】 English version Three, Alambana-anubhava-anuvyākaraṇa (Experiencing according to the object): Refers to all realms, as the sutra says: 'When the eye sees a form, it only experiences the form, not the greed for the form.' and so on. Because form and so on are the objects of experience. Four, Vipāka-anubhava-anuvyākaraṇa (Experiencing according to the result): Refers to experiencing the result of karma, as the sutra says: 'Karma that leads to pleasant experience.' and so on. Five, Pratyutpanna-anubhava-anuvyākaraṇa (Experiencing in the present): Refers to the present experience, as the sutra says: 'When experiencing pleasant feeling, the two feelings cease.' and so on. It is not that when this pleasant feeling is present, there is another feeling that can experience this pleasant feeling, but it is said to experience the pleasant feeling when the pleasant feeling itself manifests. Because there are many kinds of experiences, although the results of karma are not all experiences, the name 'karma leading to experience' can be established in general. It refers to the non-corresponding formations of form caused by good karma, which can be the object of pleasant experience, and are therefore received by pleasant experiences, and are called pleasant experiences because the lovely result accords with pleasant experience. Therefore, although the results of good karma are not pleasant experiences, they are called 'karma leading to pleasant experience' because they accord with pleasant experience. The same principle applies to karma leading to painful experience and karma leading to neither-painful-nor-pleasant experience. How are the characteristics of these three types of karma, which are definite and indefinite? Verse: 　　These are definite and indefinite, the definite are the three, present, etc. 　　Some say there are five types of karma, others say there are four categories. Treatise: It should be known that the above-mentioned karma leading to pleasant experience, etc., each has definite and indefinite differences. Because it is not a definite experience, it is given the name 'indefinite'. That is, karma leading to pleasant experience is not necessarily matured, but if it matures, it must experience the result of pleasure. The same should be said of karma leading to painful experience and karma leading to neither-painful-nor-pleasant experience. Definite karma is further divided into three types: 1. Dṛṣṭadharma-vedanīya (Karma to be experienced in the present life); 2. Upapadya-vedanīya (Karma to be experienced in the next life); 3. Aparāparya-vedanīya (Karma to be experienced in subsequent lives). These three types of definite karma will definitely result in a result. Together with the previous indefinite karma, there are four types in total. Or some people want to have two more types of indefinite karma, that is, there are definite and indefinite results, and the three types of definite karma are combined to form five types. The Sautrāntikas say that there are four categories of karma: 1. There is karma that is definite in time but indefinite in result, that is, the three types of karma such as karma to be experienced in the present life do not necessarily obtain a result; 2. There is karma that is definite in result but indefinite in time, that is, indefinite karma will definitely obtain a result; 3. There is karma that is definite in both, that is, karma to be experienced in the present life, etc., will definitely obtain a result.

。四者有業。於二俱不定。謂不定業非定得異熟。彼說諸業總成八種。謂順現受有定不定。乃至不定亦有二種。於此所說業差別中。頌曰。

四善容俱作　　引同分唯三　諸處造四種　　地獄善除現　堅于離染地　　異生不造生　聖不造生后　　並欲有頂退

論曰。此中唯顯順樂等業。于現等時有定不定。釋經所說順現受等四業相殊。故定業中分為三種。並不定業合而為四。是說為善。理必無有。異熟不定。時分定業。時定唯是。異熟定中。位差別故。非離異熟別有時體。如何時定非異熟耶。此中但依異熟定業。得果位差別。立順現等故。頗有四業俱時作耶。容有云何遣三使已。自行邪欲俱時究竟。順現受等。四種業中。幾業有能引眾同分。唯三能引。除順現業。以順現業必依先業所引同分而得起故。即于現生必與果故。何界何趣能造幾業。諸界諸趣或善或惡。隨其所應皆容造四。總開如是。若就別遮。捺落迦中。善除順現。無愛果故。余皆得造。不退姓名堅。彼于離染地。若異生類除順生受可造餘三。聖者雙除順生后受。可造餘二異生不退。若離彼染。無容於彼無間受生。故彼應除順生受業。于上界沒必還生下。故容造彼順后受業。聖者不退。若離彼染必無容有于彼更生。故彼雙除順生順后。隨所

【現代漢語翻譯】現代漢語譯本四種業中，有四種情況：有些業是確定的，有些業是不確定的。對於二者都不確定的情況，指的是不確定的業不一定能得到異熟果報。他們說所有業總共有八種，即順現受（此生受報）、順次生受（來生受報）、順后受（後世受報）各有定與不定。甚至不定的業也有兩種情況。關於這裡所說的業的差別，頌文如下：

『四善容俱作，引同分唯三，諸處造四種，地獄善除現，堅于離染地，異生不造生，聖不造生后，並欲有頂退。』

論曰：這裡只顯示了順樂等業，在現世等時間有確定和不確定的情況。解釋經中所說的順現受等四種業的相狀差別。因此，在定業中分為三種，與不定業合起來就是四種。這是說善業的情況。道理上一定沒有異熟不定的情況。時間確定的業，時間是唯一的。在異熟確定的業中，由於果位的差別，沒有離開異熟而獨立存在的時間體。為什麼時間確定不是異熟呢？這裡只是依據異熟確定的業，得到果位的差別，而立順現等。那麼，有沒有四種業同時造作的情況呢？容許有這種情況。如何理解呢？比如，已經遣除了三使（貪、嗔、癡），又行邪淫，這兩種行為同時完成。在順現受等四種業中，有幾種業能夠引眾同分（同一類眾生的共業）呢？只有三種能夠引，除了順現業。因為順現業必定依賴於先前的業所引的同分才能生起，即在現生必定給予果報。在哪個界、哪個趣能夠造作幾種業呢？各個界、各個趣，無論是善是惡，根據其所應的情況，都容許造作四種業。總的來說是這樣。如果就個別情況來遮止，在地獄中，善業除去了順現受，因為沒有可愛的果報。其餘的都可以造作。不退法的人，在離染地（色界和無色界），如果是異生（凡夫），除了順生受之外，可以造作其餘三種。聖者（已證果的聖人）則雙重除去了順生受和順后受，可以造作其餘兩種。不退的異生，如果離開了那個染污，不可能在那個地方無間受生。因此，他們應該除去順生受業。在上界死亡，必定還會生到地獄，因此容許造作順后受業。聖者不退，如果離開了那個染污，必定不可能在那個地方再次受生。因此，他們雙重除去了順生受和順后受。根據所

【English Translation】 English version Among the four types of karma, there are four possibilities: some karma is definite, and some karma is indefinite. For those that are indefinite in both aspects, it means that indefinite karma does not necessarily result in a mature (vipāka) result. They say that all karma can be categorized into eight types: definitely or indefinitely experienced in the present life (dṛṣṭadharmavedanīya), the next life (upapadyavedanīya), or subsequent lives (aparāparyavedanīya). Even indefinite karma has two types. Regarding the differences in karma discussed here, the verse states:

'Four wholesome [karmas] can occur simultaneously; only three can draw commonality; in all realms, four types can be created; in hell, wholesome [karma] excludes the present; steadfast in the realms free from desire; ordinary beings do not create [karma for] birth; sages do not create [karma for] birth and subsequent [lives], along with those who regress from the desire realm and the peak of existence.'

The treatise says: Here, only wholesome karma and the like are shown to have definite and indefinite aspects in the present and other times. It explains the differences in the characteristics of the four types of karma, such as that experienced in the present life. Therefore, definite karma is divided into three types, which, combined with indefinite karma, makes four types. This refers to wholesome karma. It is logically impossible for the mature result to be indefinite. For karma with a definite time, the time is unique. In karma with a definite mature result, due to the differences in the level of fruition, there is no independent temporal entity apart from the mature result. Why is definite time not the mature result? Here, it is only based on the karma with a definite mature result that the differences in the level of fruition are established, hence the terms 'experienced in the present life,' etc. So, is it possible for four types of karma to be created simultaneously? It is possible. How is this understood? For example, having eliminated the three fetters (greed, hatred, and delusion), and then engaging in sexual misconduct, these two actions are completed simultaneously. Among the four types of karma, such as that experienced in the present life, how many types can draw commonality (sabhāga)? Only three can draw, except for karma experienced in the present life. This is because karma experienced in the present life must rely on the commonality drawn by previous karma to arise, that is, it must give a result in the present life. In which realm and which destiny can how many types of karma be created? In each realm and each destiny, whether wholesome or unwholesome, according to their respective situations, it is permissible to create four types of karma. This is the general case. If we consider individual restrictions, in hell, wholesome karma excludes that experienced in the present life because there is no pleasant result. The rest can be created. Those who are steadfast in non-regression, in the realms free from desire (the Form and Formless Realms), if they are ordinary beings (prthagjana), can create the other three types except for karma experienced in the next life. Sages (ārya) doubly exclude karma experienced in the next life and subsequent lives, and can create the other two types. Non-regressing ordinary beings, if they leave that defilement, cannot be reborn in that place without interruption. Therefore, they should exclude karma experienced in the next life. Dying in the upper realms, they will definitely be reborn in the lower realms, so it is permissible to create karma experienced in subsequent lives. Non-regressing sages, if they leave that defilement, cannot be reborn in that place again. Therefore, they doubly exclude karma experienced in the next life and subsequent lives. According to what

生地容造順現。受造不定業。一切處無遮。然諸聖者。若於欲界及有頂處已得離染。雖有退墮。而亦不造順生后業。從彼退者。必退果故。諸退果已。必不命終。還得本果。住中有位。亦造業耶。亦造云何。頌曰。

欲中有能造　　二十二種業　皆順現受攝　　類同分一故

論曰。于欲界中住中有位。容有能造二十二業。謂中有位及處胎中。出胎以後各有五位。胎中五者。一羯剌藍。二頞部曇。三閉尸。四鍵南。五缽羅奢佉。胎外五者。一嬰孩。二童子。三少年。四中年。五老年。此十一位一生所攝。住中有位能造中有定不定業。乃至能造老時二業。應知亦爾當知如是中有所造。十一種定業皆順現受攝。由類同分無差別故。謂此中有位與自類十位。一眾同分一業引故。由此不別說順中有受業。即順生等業所引故。類同分者。謂人等類非趣非生。以約趣生中有生有同分異故。諸定受業其相云何。頌曰。

由重惑凈心　　及是恒所造　于功德田起　　害父母業定

論曰。若所造業由重煩惱。或淳凈心。或常所作。或於增上功德田起。功德田者。謂佛法僧。或增上補特伽羅。謂證世出世勝德。於此田所雖無重惑。及淳凈心亦非常行。若善不善所起諸業。或於父母設起下纏行損害事。如是一切皆定業

【現代漢語翻譯】現代漢語譯本：『生地容造順現。受造不定業。一切處無遮。』意思是說，在能夠出生的狀態下，可以造作順於現世受報的業，也可以造作受報時間不確定的業，並且在任何情況下，造業都沒有阻礙。『然諸聖者。若於欲界及有頂處已得離染。雖有退墮。而亦不造順生后業。從彼退者。必退果故。』然而，那些在欲界（Kāmadhātu，指眾生有情慾樂的生存領域）和有頂處（Akaniṣṭha，色界最高的禪定境界）已經證得離欲的聖者，即使退墮，也不會再造作順於來世受報的業。從這些境界退墮的人，必定是因為失去了果位。『諸退果已。必不命終。還得本果。』那些失去果位的人，必定不會因此而死亡，而是會重新獲得原來的果位。『住中有位。亦造業耶。亦造云何。』那麼，處於中有（Antarābhava，死亡到再次投胎之間的過渡狀態）狀態的眾生，也會造業嗎？他們又是如何造業的呢？『頌曰：欲中有能造，二十二種業，皆順現受攝，類同分一故。』偈頌說：處於欲界中有狀態的眾生，能夠造作二十二種業，這些業都是順於現世受報的，因為它們與同類的業具有相同的性質。『論曰。于欲界中住中有位。容有能造二十二業。謂中有位及處胎中。出胎以後各有五位。』論述說，在欲界中處於中有狀態的眾生，有可能造作二十二種業。這二十二種業包括中有狀態的業，以及處於胎中和出生后的各個階段的業。胎中和出生后各有五個階段。『胎中五者。一羯剌藍（Kalala，受精卵）。二頞部曇（Arbuda，凝結期）。三閉尸（Pesi，肉團期）。四鍵南（Ghana，凝固期）。五缽羅奢佉（Prasakha，肢體分化期）。』胎中的五個階段是：羯剌藍、頞部曇、閉尸、鍵南、缽羅奢佉。『胎外五者。一嬰孩。二童子。三少年。四中年。五老年。此十一位一生所攝。』出生后的五個階段是：嬰孩、童子、少年、中年、老年。這十一個階段都屬於一生所包含的。『住中有位能造中有定不定業。乃至能造老時二業。應知亦爾當知如是中有所造。十一種定業皆順現受攝。由類同分無差別故。』處於中有狀態的眾生，能夠造作中有狀態的定業和不定業，甚至能夠造作老年時期的業。應當知道，處於中有狀態所造作的十一種定業，都是順於現世受報的，因為它們與同類的業沒有差別。『謂此中有位與自類十位。一眾同分一業引故。由此不別說順中有受業。即順生等業所引故。』這是因為中有狀態與同類的十個階段，都屬於同一個眾生，具有相同的業力牽引。因此，沒有單獨說明順於中有受報的業，而是包含在順於出生等業之中。『類同分者。謂人等類非趣非生。以約趣生中有生有同分異故。』所謂同類，是指人等種類，既不是趣，也不是生。因為根據趣和生，中有和生有具有相同和不同的部分。『諸定受業其相云何。』那麼，各種決定受報的業，它們的特徵是什麼呢？『頌曰：由重惑凈心，及是恒所造，于功德田起，害父母業定。』偈頌說：由強烈的煩惱或純凈的心所造作的業，以及經常造作的業，或者在功德田中產生的業，以及傷害父母的業，都是決定受報的。『論曰。若所造業由重煩惱。或淳凈心。或常所作。或於增上功德田起。功德田者。謂佛法僧。或增上補特伽羅。謂證世出世勝德。於此田所雖無重惑。及淳凈心亦非常行。若善不善所起諸業。或於父母設起下纏行損害事。如是一切皆定業』論述說，如果所造作的業是由強烈的煩惱，或者純凈的心，或者經常所作，或者在殊勝的功德田中產生的。功德田指的是佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Saṃgha，僧團），或者殊勝的補特伽羅（Pudgala，人），也就是證得世間和出世間殊勝功德的人。即使在這些功德田中沒有強烈的煩惱，也沒有純凈的心，也不是經常的行為，如果所產生的善業或不善業，或者對父母做出輕微的纏縛或損害的事情，所有這些都是決定受報的業。

【English Translation】 English version: 'Sheng di rong zao shun xian. Shou zao bu ding ye. Yi qie chu wu zhe.' means that in a state capable of being born, one can create karma that leads to fruition in the present life, or karma whose fruition time is uncertain, and there is no obstruction to creating karma in any situation. 'Ran zhu sheng zhe. Ruo yu yu jie ji you ding chu yi de li ran. Sui you tui duo. Er yi bu zao shun sheng hou ye. Cong bi tui zhe. Bi tui guo gu.' However, those saints who have attained detachment from desire in the Kāmadhātu (the realm of beings with sensual desires) and the Akaniṣṭha (the highest meditative state in the Form Realm), even if they fall, will no longer create karma that leads to fruition in the next life. Those who fall from these realms must have lost their attainment. 'Zhu tui guo yi. Bi bu ming zhong. Hai de ben guo.' Those who have lost their attainment will certainly not die because of it, but will regain their original attainment. 'Zhu zhong you wei. Yi zao ye ye. Yi zao yun he?' Then, do beings in the Antarābhava (the intermediate state between death and rebirth) also create karma? And how do they create karma? 'Song yue: Yu zhong you neng zao, er shi er zhong ye, jie shun xian shou she, lei tong fen yi gu.' The verse says: Beings in the intermediate state of the Desire Realm can create twenty-two types of karma, all of which lead to fruition in the present life, because they have the same nature as karma of the same type. 'Lun yue. Yu yu jie zhong zhu zhong you wei. Rong you neng zao er shi er ye. Wei zhong you wei ji chu tai zhong. Chu tai yi hou ge you wu wei.' The treatise says that beings in the intermediate state of the Desire Realm may create twenty-two types of karma. These twenty-two types of karma include the karma of the intermediate state, as well as the karma of the stages in the womb and after birth. There are five stages in the womb and five stages after birth. 'Tai zhong wu zhe. Yi Kalala (受精卵). Er Arbuda (凝結期). San Pesi (肉團期). Si Ghana (凝固期). Wu Prasakha (肢體分化期).' The five stages in the womb are: Kalala, Arbuda, Pesi, Ghana, and Prasakha. 'Tai wai wu zhe. Yi ying hai. Er tong zi. San shao nian. Si zhong nian. Wu lao nian. Ci shi yi wei yi sheng suo she.' The five stages after birth are: infancy, childhood, adolescence, middle age, and old age. These eleven stages are all included in one lifetime. 'Zhu zhong you wei neng zao zhong you ding bu ding ye. Nai zhi neng zao lao shi er ye. Ying zhi yi er dang zhi ru shi zhong you suo zao. Shi yi zhong ding ye jie shun xian shou she. You lei tong fen wu cha bie gu.' Beings in the intermediate state can create determinate and indeterminate karma of the intermediate state, and even karma of old age. It should be known that the eleven types of determinate karma created in the intermediate state all lead to fruition in the present life, because they are no different from karma of the same type. 'Wei ci zhong you wei yu zi lei shi wei. Yi zhong tong fen yi ye yin gu. You ci bu bie shuo shun zhong you shou ye. Ji shun sheng deng ye suo yin gu.' This is because the intermediate state and the ten stages of the same type belong to the same being and are drawn by the same karmic force. Therefore, karma that leads to fruition in the intermediate state is not described separately, but is included in karma that leads to birth, etc. 'Lei tong fen zhe. Wei ren deng lei fei qu fei sheng. Yi yue qu sheng zhong you sheng you tong fen yi gu.' The so-called same type refers to species such as humans, which are neither gati nor jāti. Because according to gati and jāti, the intermediate existence and the birth existence have the same and different parts. 'Zhu ding shou ye qi xiang yun he?' Then, what are the characteristics of the various types of karma that are certain to bear fruit? 'Song yue: You zhong huo jing xin, ji shi heng suo zao, yu gong de tian qi, hai fu mu ye ding.' The verse says: Karma created by strong afflictions or pure mind, as well as karma that is frequently created, or karma that arises in a field of merit, and karma that harms parents, are all certain to bear fruit. 'Lun yue. Ruo suo zao ye you zhong fan nao. Huo chun jing xin. Huo chang suo zuo. Huo yu zeng shang gong de tian qi. Gong de tian zhe. Wei Buddha (覺悟者), Dharma (佛法), Samgha (僧團), huo zeng shang Pudgala (人). Wei zheng shi chu shi jian sheng de. Yu ci tian suo sui wu zhong huo. Ji chun jing xin yi fei chang xing. Ruo shan bu shan suo qi zhu ye. Huo yu fu mu she qi xia chan xing sun hai shi. Ru shi yi qie jie ding ye' The treatise says that if the karma created is caused by strong afflictions, or a pure mind, or is frequently done, or arises in a superior field of merit. The field of merit refers to the Buddha, the Dharma, the Saṃgha, or a superior Pudgala, that is, one who has attained superior merits in the mundane and supramundane realms. Even if there are no strong afflictions, no pure mind, and it is not a frequent action in these fields of merit, if the good or bad karma that arises, or if even slight entanglement or harm is done to parents, all of these are karma that is certain to bear fruit.

攝。有餘師說。若以猛利意樂所造。或有造已起歡喜心。或一切時數數慣習。或勝願力事力所起業皆決定現法果業。其相云何。頌曰。

由田意樂勝　　及定招異熟　得永離地業　　定招現法果

論曰。由田勝者。聞有苾芻于僧眾中作女人語。彼須臾頃轉作女人。此等傳聞其類非一。由意樂勝者。聞有扇𢮎救脫諸牛黃門事故。彼須臾頃轉作丈夫。此等傳聞事亦非一。或有餘業亦得現果。謂生此地永離此地染。於此地中諸善不善業必應現受。不重生故。如阿羅漢及不還者。未離染時已造彼業今離染故成現法受彼是何業。謂異熟定。應知此中所說業者。是異熟定非時定業。若有餘位順定受業。彼必定無永離染義。必于餘位受異熟果。若於異熟亦不定者。永離染故不受異熟。諸不還者及阿羅漢。于欲三界設退起染。必不生下定涅槃故。異熟定業皆成現受。余隨所應類此當說。何田起業定即受耶。頌曰。

于佛上首僧　　及滅定無諍　慈見修道出　　損益業即受

論曰。于如是類功德田中。為善惡業定即受果。功德田者。謂佛上首僧。約補特伽羅差別有五。一從滅定出。謂此定中得心寂靜。此定寂靜似涅槃故。若從此定初起心時。如入涅槃還復出者。勝靜功德莊嚴其身。為殷凈心生長依處。二從無諍

【現代漢語翻譯】現代漢語譯本：問：有些老師說，如果以強烈的意樂（Adhyāśaya，勝解、意願）所造的業，或者造作之後生起歡喜心的業，或者經常不斷地習慣的業，或者殊勝的願力（praṇidhāna，誓願）和強大的行為力量所引發的業，都是決定在現世感受果報的業。這些業的相狀是怎樣的呢？頌曰：由田意樂勝，及定招異熟，得永離地業，定招現法果。論曰：由於田殊勝的緣故。聽說有比丘在僧團中發出女人的聲音，他在很短的時間內就轉變成了女人。這類傳聞不止一件。由於意樂殊勝的緣故。聽說有扇環救脫諸牛和被閹割者的事件，他在很短的時間內就轉變成了丈夫。這類傳聞也不止一件。或者有其他的業也能得到現世的果報，就是生於此地，永遠離開此地的染污。於此地中所造的善業和不善業必定在現世感受果報，因為不會再次投生。例如阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）和不還者（Anāgāmin，斷除欲界煩惱，不再返回欲界受生的聖者）。在未離開染污的時候已經造作了那些業，現在離開了染污，所以成為現世感受果報。那是什麼業呢？就是異熟定業（vipāka-niyata-karma，果報確定的業）。應當知道這裡所說的業，是異熟定業，而不是時不定業（kāla-aniyata-karma，受報時間不確定的業）。如果還有其他的順定受業（anukūla-niyata-karma，順於果報而受的業），那麼必定沒有永遠離開染污的意義，必定在其他的生命中感受異熟果報。如果在異熟果報方面也不確定，因為永遠離開了染污，所以不會感受異熟果報。那些不還者和阿羅漢，即使在欲界和色界中生起退轉的染污，也必定不會生於地獄，必定會證得涅槃（nirvāṇa，寂滅，解脫）。異熟定業都成為現世感受果報。其餘的可以根據情況類推說明。在什麼樣的福田（puṇya-kṣetra，行善能得大福報的處所）中造作的業，必定會立即受報呢？頌曰：于佛上首僧，及滅定無諍，慈見修道出，損益業即受。論曰：在如是功德田中，為善或作惡，必定立即受果報。功德田是指佛（Buddha，覺悟者）和以上首的僧眾。就補特伽羅（pudgala，個體，有情）的差別來說，有五種。第一種是從滅盡定（nirodha-samāpatti，一種極深的禪定狀態）中出來的人。在這種禪定中，心得到寂靜。這種禪定的寂靜類似於涅槃。如果從這種禪定中剛剛出來，就像從涅槃中出來又返回一樣，殊勝的寂靜功德莊嚴他的身體，成為殷重清凈心生長的依靠之處。第二種是從無諍定（araṇa-samāpatti，一種不與人爭論的禪定狀態）中出來的人。

【English Translation】 English version: Question: Some teachers say that if karma is created with intense intention (Adhyāśaya), or if joy arises after creating it, or if one is constantly accustomed to it, or if karma is caused by superior vows (praṇidhāna) and powerful actions, it is definitely karma that bears fruit in the present life. What are the characteristics of such karma? Verse: Due to the superiority of the field and intention, and fixed ripening, obtaining permanent departure from the realm, definitely invites present life fruition. Treatise: Due to the superiority of the field. It is heard that a Bhikshu (monk) made a woman's voice in the Sangha (community of monks), and he transformed into a woman in a very short time. There are more than one such rumors. Due to the superiority of intention. It is heard that a fan rescued bulls and eunuchs, and he transformed into a man in a very short time. There are also more than one such rumors. Or other karma can also obtain present life fruition, which is to be born in this realm and permanently leave the defilements of this realm. Good and bad karma created in this realm must be experienced in the present life because there will be no rebirth. For example, Arhats (those who have extinguished all afflictions and attained liberation) and Anāgāmins (those who have eliminated the afflictions of the desire realm and will not return to be reborn in the desire realm). They had already created those karmas when they had not left defilement, and now they have left defilement, so they experience the fruition in the present life. What is that karma? It is definitely karma with fixed ripening (vipāka-niyata-karma). It should be known that the karma mentioned here is karma with fixed ripening, not karma with unfixed time (kāla-aniyata-karma). If there is other karma that is conducive to fixed reception (anukūla-niyata-karma), then there is definitely no meaning of permanently leaving defilement, and the fruition of ripening must be experienced in other lives. If it is also uncertain in terms of ripening fruition, because defilement has been permanently left, ripening fruition will not be experienced. Those Anāgāmins and Arhats, even if they give rise to regressive defilements in the desire and form realms, will definitely not be born in lower realms and will definitely attain Nirvāṇa (cessation, liberation). Karma with fixed ripening all becomes fruition experienced in the present life. The rest can be explained by analogy as appropriate. In what kind of field of merit (puṇya-kṣetra) does the karma created definitely receive retribution immediately? Verse: Towards the Buddha, the foremost Sangha, and emerging from cessation, non-contention, loving-kindness, insight, cultivation, and the path, harm and benefit karma are immediately received. Treatise: In such fields of merit, doing good or evil will definitely receive retribution immediately. The field of merit refers to the Buddha (the Awakened One) and the Sangha with the Buddha as the foremost. In terms of the differences of individuals (pudgala), there are five types. The first type is someone who emerges from the cessation attainment (nirodha-samāpatti). In this attainment, the mind attains tranquility. The tranquility of this attainment is similar to Nirvāṇa. If one has just emerged from this attainment, it is like emerging from Nirvāṇa and returning, the superior merit of tranquility adorns his body, and he becomes a place of reliance for the growth of earnest and pure minds. The second type is someone who emerges from the non-contention attainment (araṇa-samāpatti).

出。謂此定中已能永拔一切煩惱災患相續。有緣一切有情為境。所起無邊增上意樂。無諍功德積集熏身。從此出時彼心相續。不為一切世間定心及不定心之所勝伏。是福非福近果勝田三從慈定出。謂此定中有緣無量有情為境。利益安樂增上意樂積集熏身。出此定時有為無量最勝功德所熏修身。相續而轉能生勝業。四從見道出。謂此道中能超一分無始流轉所不能超三界輪迴生死根本。從此道出有勝凈身。相續而生能生勝業。五從修道出。謂此道中能超一分生死根本。余如前說。從如是一一初出位中。乘前所修勝功德勢心。猶反顧專念不舍。諸根寂靜特異於常。世出世間定不定福。無能勝伏映奪彼者。故說此五名功德田。若有于中為損益業。此業必定能招即果。若從余定余果出時。由前所修定非殊勝。修所斷惑未畢竟盡。故彼相續非勝福田。異熟果中受最為勝。今應思擇。于諸業中。頗有唯招。心受異熟。或招身受。非心受耶。亦有云何。頌曰。

諸善無尋業　　許唯感心受　惡唯感身受　　是感受業異

論曰。善無尋業。謂從中定乃至有頂所有善業。于中能招受異熟者。應知但感心受非身。于彼地中無身受故。身受必定與尋相應。非無尋業感有尋果。諸不善業能感受者。應知但感身受非心。以不善因苦受為

【現代漢語翻譯】現代漢語譯本：從[滅盡定]（Nirodha-samāpatti，一種禪定狀態，達到意識和感受的完全止息）中出定。這意味著在這種禪定中，已經能夠永遠拔除一切煩惱和災患的相續。以一切有情眾生為對象，生起無邊的增上意樂（adhimukti-citta，強烈的意願和歡喜心）。無諍的功德積聚熏習身心。從此定中出定時，他的心識相續，不被一切世間的定心以及不定心所勝伏。這是福德，而非非福德，是近果（immediate result）和殊勝的福田（merit field）。二、從[慈定]（maitrī-samāpatti，一種以慈愛為基礎的禪定）中出定。這意味著在這種禪定中，以無量有情眾生為對象，利益安樂的增上意樂積聚熏習身心。出此定時，以無量最殊勝的功德所熏修的身心，相續而轉，能夠產生殊勝的業果。三、從[見道]（darśana-mārga，證悟真理的道路）中出定。這意味著在這種道路中，能夠超越一部分無始以來的流轉，超越不能超越的三界輪迴生死的根本。從此道出定，有殊勝清凈的身心相續而生，能夠產生殊勝的業果。四、從[修道]（bhāvanā-mārga，通過修行來培養智慧和慈悲的道路）中出定。這意味著在這種道路中，能夠超越一部分生死根本。其餘的如同前面所說。從如是每一個最初出定的位置中，憑藉先前所修的殊勝功德的力量，心仍然反顧，專念不舍。諸根寂靜，特別異於平常。世間和出世間的定心和不定心的福德，沒有能夠勝伏和掩蓋他的。所以說這五種是功德田。如果在其中造作損益的業，這種業必定能夠招感直接的果報。如果從其他的禪定和果位出定時，由於先前所修的禪定並非殊勝，修所斷的迷惑沒有畢竟斷盡，所以他的相續不是殊勝的福田。在異熟果（vipāka-phala，成熟的果報）中，感受最為殊勝。現在應當思考，在各種業中，是否有一種業僅僅招感心受的異熟，或者招感身受，而非心受呢？也有，是怎樣的呢？頌說：『諸善無尋業，許唯感心受，惡唯感身受，是感受業異。』論說：善的無尋業（avitarka-nirvicāra-samāpatti，一種沒有粗細尋伺的禪定），指的是從中間定（dhyāna，禪定）乃至有頂天（bhavāgra，三界最高的境界）的所有善業。在其中能夠招感受異熟的，應當知道僅僅感受心受，而非身受。因為在那個境界中沒有身受的緣故。身受必定與尋（vitarka，粗尋）相應，沒有無尋的業感有尋的果。諸不善業能夠感受的，應當知道僅僅感受身受，而非心受。因為不善的因是苦受的緣故。

【English Translation】 English version: Emerging from [Nirodha-samāpatti] (cessation of perception and feeling). This means that in this samādhi, one has been able to permanently eradicate the continuous flow of all afflictions and calamities. With all sentient beings as the object, boundless adhimukti-citta (intense aspiration and joy) arises. The merit of non-contention accumulates and permeates the body and mind. When emerging from this samādhi, his mind-stream is not overcome by any worldly samādhi or non-samādhi mind. This is merit, not non-merit, and it is an immediate result and a supreme field of merit. Second, emerging from [maitrī-samāpatti] (loving-kindness samādhi). This means that in this samādhi, with immeasurable sentient beings as the object, the adhimukti-citta of benefiting and bringing happiness accumulates and permeates the body and mind. When emerging from this samādhi, the body and mind cultivated by immeasurable supreme merits continue to transform and can generate supreme karmic results. Third, emerging from [darśana-mārga] (the path of seeing, the path of realizing the truth). This means that in this path, one can transcend a portion of the beginningless flow, transcending the root of samsaric existence in the Three Realms that cannot be transcended. Emerging from this path, a supreme and pure body and mind are continuously born, capable of generating supreme karmic results. Fourth, emerging from [bhāvanā-mārga] (the path of cultivation, the path of cultivating wisdom and compassion through practice). This means that in this path, one can transcend a portion of the root of samsaric existence. The rest is as described earlier. From each of these initial positions of emerging from samādhi, relying on the power of the supreme merits previously cultivated, the mind still looks back, focusing intently and not abandoning. The senses are tranquil, especially different from usual. Worldly and supramundane samādhi and non-samādhi merits cannot overcome or overshadow him. Therefore, these five are said to be fields of merit. If one creates deeds of harm or benefit within them, these deeds will certainly bring about immediate results. If one emerges from other samādhis and fruits, because the samādhi previously cultivated was not supreme, and the afflictions to be abandoned through cultivation have not been completely eradicated, therefore his mind-stream is not a supreme field of merit. Among the vipāka-phala (matured results), feeling is the most supreme. Now we should consider, among the various karmas, is there a karma that only brings about the vipāka of mental feeling, or brings about physical feeling but not mental feeling? There is, how is it? The verse says: 『Virtuous non-seeking karma, is said to only cause mental feeling, evil only causes physical feeling, this is the difference in feeling karma.』 The treatise says: Virtuous avitarka-nirvicāra-samāpatti (samādhi without coarse or subtle investigation), refers to all virtuous karmas from the intermediate dhyāna (meditation) up to bhavāgra (the peak of existence, the highest realm in the Three Realms). Among them, those that can bring about the vipāka of feeling, it should be known that they only experience mental feeling, not physical feeling. Because there is no physical feeling in that realm. Physical feeling must be associated with vitarka (coarse investigation), and non-investigative karma does not cause the result of investigation. All unwholesome karmas that can be experienced, it should be known that they only experience physical feeling, not mental feeling. Because the cause of unwholesome is painful feeling.

果。意地苦受決定名憂。憂受必非異熟果攝。故不善業唯感身受。若執憂根定非異熟。諸有情類所發心狂。在何識中。何因所感。依何處起。非異熟耶。頌曰。

心狂唯意識　　由業異熟生　及怖害違憂　　除北洲在欲

論曰。有情心狂唯在意識。若在五識必無心狂。以五識身無分別故。由何因故有情心狂。由諸有情業異熟起。由何等業異熟起耶。謂由彼用藥物咒術令他心狂。或復令他飲非所欲。若毒若酒。或現威嚴怖禽獸等。或放猛火焚燒山澤。或作坑阱陷墜眾生。或餘事業令他失念。由此業因於當來世。感得異類大種異熟。由彼勢力令心發狂。由此心狂體非異熟。善惡心等皆容狂故。由斯但說業異熟生。謂惡業因。感不平等。異熟大種。依此大種心便失念。故說為狂。如是心狂對於心亂。應作四句。狂非亂者。謂諸狂者不染污心。亂非狂者。謂不狂者諸染污心。狂亦亂者。謂諸狂者諸染污心。非狂亂者。謂不狂者不染污心。有情心狂。為但由此更由四種。其四者何。一由驚怖。謂非人等現可怖形來相逼迫。有情見已遂致心狂。二由傷害。謂因事業惱非人等。由彼瞋故傷其支等遂致心狂。有情身中有別支節。若被打觸心即發狂。三由乖違。謂由身內風熱淡界互相違反。大種乖適故致心狂。四由愁憂。謂

【現代漢語翻譯】現代漢語譯本果。意地苦受決定名憂（精神上的苦受必然被稱為憂愁）。憂受必定不是異熟果所包含的。因此，不善業僅僅能感得身受。如果認為憂愁的根源一定不是異熟果，那麼眾生所發的心狂，是在哪個識中？由什麼原因所感？依據什麼處所而起？不是異熟果嗎？頌文說：『心狂唯意識，由業異熟生，及怖害違憂，除北洲在欲』論述：有情的心狂僅僅存在於意識中。如果在五識中，一定不會有心狂，因為五識沒有分別能力。有情的心狂是由什麼原因引起的呢？是由有情的業異熟所引起的。由什麼樣的業異熟引起的呢？是由他們使用藥物、咒術使他人心狂，或者讓他人飲用不想要的東西，無論是毒藥還是酒。或者展現威嚴恐嚇禽獸等，或者放猛火焚燒山澤，或者設定陷阱使眾生墜落，或者做其他使他人失去正念的事情。由於這些業因，在未來世感得異類大種的異熟，由這些異熟的力量使心發狂。因此，心狂的本體不是異熟果，因為善心、噁心等都可能發狂。因此，僅僅說是業異熟所生，指的是惡業的因，感得不平等的異熟大種，依據這些大種，心便失去正念，所以說這是心狂。像這樣的心狂，對於心亂，應該作四句分析：狂而非亂，指的是那些狂者，他們的心不是染污心；亂而非狂，指的是那些不狂者，他們的心是染污心；狂亦亂，指的是那些狂者，他們的心是染污心；非狂非亂，指的是那些不狂者，他們的心不是染污心。有情的心狂，是僅僅由此原因，還是還有其他四種原因？這四種原因是什麼？一是由於驚怖，指的是非人等顯現可怕的形象來逼迫，有情看到后就導致心狂。二是由於傷害，指的是因為事業惱害非人等，由於他們的嗔恨，傷害他們的肢體等，就導致心狂。有情的身體中有特別的支節，如果被打到或觸碰到，心就會發狂。三是由於乖違，指的是由於身體內的風、熱、淡界互相違反，大種不調和，因此導致心狂。四是由於愁憂，指的是...

【English Translation】 English version Result. Mental suffering is definitely called 'sorrow' (Upeksha). Sorrow is definitely not included in the Vipaka result. Therefore, unwholesome karma only causes physical suffering. If it is insisted that the root of sorrow is definitely not Vipaka, then in which consciousness does the madness that sentient beings develop reside? What is the cause of it? What is the basis for its arising? Is it not Vipaka? The verse says: 'Madness is only in consciousness, born from Vipaka of karma, and from fear, harm, disharmony, and sorrow, except for those in desire in Uttarakuru (Northern Continent)' Treatise: The madness of sentient beings exists only in consciousness. If it were in the five consciousnesses, there would be no madness, because the five consciousnesses have no discriminating ability. What causes the madness of sentient beings? It is caused by the Vipaka of their karma. What kind of Vipaka of karma causes it? It is caused by their use of drugs or mantras to make others mad, or by making others drink what they do not want, whether it be poison or alcohol. Or by displaying威嚴 (wei yan, awe-inspiring power) to frighten birds and beasts, or by setting fierce fires to burn mountains and marshes, or by setting traps to make sentient beings fall, or by doing other things that cause others to lose their right mindfulness. Because of these karmic causes, in the future they will experience the Vipaka of dissimilar great elements, and by the power of these Vipaka, the mind will become mad. Therefore, the essence of madness is not Vipaka, because good and evil minds can both become mad. Therefore, it is only said to be born from Vipaka of karma, referring to the cause of evil karma, which causes unequal Vipaka of the great elements. Based on these great elements, the mind loses its right mindfulness, so it is called madness. Such madness, in relation to mental confusion, should be analyzed in four ways: madness but not confusion, referring to those who are mad but whose minds are not defiled; confusion but not madness, referring to those who are not mad but whose minds are defiled; madness and confusion, referring to those who are mad and whose minds are defiled; neither madness nor confusion, referring to those who are not mad and whose minds are not defiled. Is the madness of sentient beings caused only by this, or are there four other causes? What are these four causes? One is due to fear, referring to non-humans appearing in terrifying forms to逼迫 (bi po, force) them, and sentient beings become mad after seeing them. The second is due to harm, referring to harming non-humans etc. because of their actions, and due to their anger, harming their limbs etc., which leads to madness. There are special limbs in the bodies of sentient beings, and if they are hit or touched, the mind will become mad. The third is due to disharmony, referring to the wind, heat, and淡界 (dan jie, bland element) within the body violating each other, and the great elements being out of harmony, thus leading to madness. The fourth is due to sorrow and worry, referring to...

因喪失親愛等事。愁毒纏懷心遂發狂。如婆私等。何有情類有此心狂。除北俱盧。所餘欲界。諸有情類容有心狂。謂欲天心尚有狂者。況人惡趣得離心狂。地獄恒狂。眾苦逼故。欲界諸聖唯除諸佛。大種乖適容有心狂。一切如來心無狂亂。無漸捨命無破音聲。亦無發白面皺等事。以極淳凈妙業所生。又經中說業有三種。謂曲穢濁。其相云何。頌曰。

說曲穢濁業　　依諂瞋貪生

論曰。身語意三各有三種。謂曲穢濁。如其次第應知依諂瞋貪所生。謂依諂生身語意業。名為曲業。諂曲類故。實曲謂見。故契經言。實曲者何。謂諸惡見諂是彼類。故得曲名。從諂所生身語意業。曲為因故。果受因名。是故世尊說彼為曲。若彼瞋生身語意業。名為穢業。瞋穢類故。瞋名穢者。謂瞋現前如熱鐵丸。隨所投處便能燒害自他身心。諸煩惱中為過最重。故薄伽梵重立穢名。是諸穢中之極穢故。從瞋所生身語意業。穢為因故。果受因名。是故世尊說彼為穢。若依貪生身語意業名為濁業。貪濁類故。貪名濁者。謂貪現前染著所緣。是染性故。從彼生等準前應釋。又真直道。謂八聖支。能障彼生三業名曲。真實無病。謂求涅槃。障證彼因三業名穢。依外道見。于佛教中。障凈信心。不信名穢。以能擾濁凈信心故。從彼所起三業名

【現代漢語翻譯】現代漢語譯本因喪失親愛之人等事，憂愁和痛苦纏繞心頭，於是精神發狂，比如婆私（Vasistha）。什麼樣的有情眾生會產生這種精神錯亂呢？除了北俱盧洲（Uttarakuru），其餘欲界（Kamadhatu）的有情眾生都可能精神錯亂。甚至欲界天的眾生都可能精神錯亂，更何況是人道和惡趣的眾生，怎麼可能避免精神錯亂呢？地獄道的眾生總是處於精神錯亂的狀態，因為他們被各種痛苦所逼迫。欲界的聖者，除了諸佛（Buddha），由於四大不調，也可能精神錯亂。一切如來（Tathagata）的心都不會有狂亂，不會逐漸捨棄生命，也不會聲音嘶啞，也不會頭髮變白、面容憔悴等情況，因為他們是由極其純凈美好的業力所生。此外，經書中說業有三種，即曲、穢、濁。它們的相狀是怎樣的呢？頌文說：『說曲穢濁業，依諂瞋貪生』論述：身、語、意三業各有三種，即曲、穢、濁，應該知道它們分別由諂、瞋、貪所生。也就是說，由諂所生的身、語、意業，稱為曲業，因為諂是虛偽諂曲的。真正的曲是指邪見。所以契經上說：『真正的曲是什麼？』是指各種惡見，諂是它們的同類，所以被稱為曲。從諂所生的身、語、意業，因為曲是其原因，所以果報也以原因來命名。因此，世尊說它們是曲。如果由瞋所生的身、語、意業，稱為穢業，因為瞋是污穢的。瞋被稱為污穢，是因為瞋現前時，就像燒紅的鐵丸，無論投向哪裡，都能燒傷自己和他人的身心。在各種煩惱中，瞋是最嚴重的。所以薄伽梵（Bhagavan）特別設立了『穢』這個名稱，因為它是各種污穢中最污穢的。從瞋所生的身、語、意業，因為穢是其原因，所以果報也以原因來命名。因此，世尊說它們是穢。如果由貪所生的身、語、意業，稱為濁業，因為貪是污濁的。貪被稱為污濁，是因為貪現前時，會染著所緣之境，因為它具有染污的性質。從貪所生等，可以參照前面的解釋。此外，真正的正直之道，是指八聖道支（Arya Ashtanga Marga），能夠障礙它們產生的三業稱為曲。真實無病，是指追求涅槃（Nirvana），障礙證得涅槃之因的三業稱為穢。依據外道（Tirthika）的見解，在佛教中，障礙清凈的信心，不相信，稱為穢，因為它能夠擾亂和污濁清凈的信心。從這些所產生的三業稱為穢。

【English Translation】 English version Due to events such as the loss of loved ones, sorrow and suffering entwine the mind, leading to madness, like Vasistha (a sage). What kind of sentient beings are prone to this madness? Except for Uttarakuru (a continent), the remaining sentient beings in the Kamadhatu (desire realm) are susceptible to madness. Even beings in the desire realm heavens can experience madness, let alone humans and beings in the evil realms, how can they avoid madness? Beings in hell are constantly in a state of madness, as they are oppressed by various sufferings. The saints of the desire realm, except for the Buddhas (enlightened beings), may experience madness due to imbalances in the four elements. All Tathagatas (Buddhas) have no mental disturbance, do not gradually abandon life, do not have hoarse voices, and do not experience graying hair or wrinkled faces, because they are born from extremely pure and wonderful karma. Furthermore, the scriptures state that there are three types of karma: crooked, impure, and turbid. What are their characteristics? The verse says: 'Crooked, impure, and turbid karma are said to arise from deceit, anger, and greed.' Commentary: There are three types of karma for body, speech, and mind, namely crooked, impure, and turbid. It should be known that they arise from deceit, anger, and greed, respectively. That is, karma of body, speech, and mind arising from deceit is called crooked karma, because deceit is false and crooked. True crookedness refers to wrong views. Therefore, the sutra says: 'What is true crookedness?' It refers to various evil views, and deceit is of the same kind, so it is called crooked. Karma of body, speech, and mind arising from deceit, because crookedness is its cause, the result is named after the cause. Therefore, the World-Honored One said that they are crooked. If karma of body, speech, and mind arising from anger is called impure karma, because anger is impure. Anger is called impure because when anger arises, it is like a red-hot iron ball, wherever it is thrown, it can burn and harm the body and mind of oneself and others. Among all afflictions, anger is the most serious. Therefore, the Bhagavan (Lord) specifically established the name 'impure,' because it is the most impure among all impurities. Karma of body, speech, and mind arising from anger, because impurity is its cause, the result is named after the cause. Therefore, the World-Honored One said that they are impure. If karma of body, speech, and mind arising from greed is called turbid karma, because greed is turbid. Greed is called turbid because when greed arises, it clings to the object of attachment, because it has the nature of defilement. The explanation of arising from greed, etc., should be interpreted according to the previous explanation. Furthermore, the true and straight path refers to the Eightfold Noble Path (Arya Ashtanga Marga), and the three karmas that can obstruct their arising are called crooked. True freedom from illness refers to the pursuit of Nirvana (liberation), and the three karmas that obstruct the cause of attaining Nirvana are called impure. According to the views of Tirthikas (non-Buddhists), in Buddhism, obstructing pure faith and disbelief is called impure, because it can disturb and pollute pure faith. The three karmas arising from these are called impure.

濁。又墮斷常違處中行。從彼所起身語意業違直道義故立曲名。由損減見所起諸業能穢凈法故立穢名。穢名必依極穢義故。薩迦耶見所起諸業。能障無我真實凈見。依障凈義故立濁名。又經中說業有四種。謂或有業黑黑異熟或復有業白白異熟。或復有業黑白黑白異熟。或復有業非黑非白無異熟。能盡諸業。經雖略示而不廣釋。今應釋彼。其相何云。頌曰。

依黑黑等殊　　所說四種業　惡色慾界善　　能盡彼無漏　應知如次第　　名黑白俱非

論曰。佛依業果性類不同。所治能治殊。說黑黑等四。諸不善業一句名黑。以具染污黑不可意黑故。異熟亦黑。不可意故。色界善業一向名白。不為一切不善煩惱及不善業所𣣋雜故。異熟亦白。是可意故。非無色者多闕減故。欲界善業。名為黑白。惡所雜故。異熟亦黑白。非愛果雜故。此黑白名依相續立。非據自體互相違故。欲界惡強非善𣣋雜。故惡業果得純黑名。諸無漏業能永斷盡前三業者。名第四業。此無漏業。非染污故。得非黑名。非順愛故。又不能感白異熟故。說名非白。然大空經說無學法是純白者。以無學法。于超諸染。身中可得。非如學法。非超諸染。身中可得。諸無漏業。為皆能盡前三業不。不爾云何。頌曰。

四法忍離欲　　前八無間俱　

【現代漢語翻譯】現代漢語譯本：『濁』。又墮入斷見和常見，違背了中道而行。由於從這些見解所產生的身、語、意業違背了正直的道理，所以稱為『曲』。由於損減的邪見所產生的各種業能污染清凈的佛法，所以稱為『穢』。『穢』這個名稱必定依據極其污穢的含義。薩迦耶見（身見，認為五蘊和合的身體是真實的我）所產生的各種業，能障礙無我的真實清凈的見解。依據障礙清凈的含義，所以稱為『濁』。還有經文中說業有四種，即：或者有業是黑的，其果報也是黑的；或者有業是白的，其果報也是白的；或者有業是黑白的，其果報也是黑白的；或者有業既非黑非白，也沒有果報，能斷盡所有業。經文雖然簡略地揭示了，但沒有廣泛地解釋。現在應當解釋這些業的相狀是什麼。頌詞說：『依據黑、黑等差別，所說的四種業，惡業是欲界的，善業是色界的，能斷盡這些業的是無漏業，應當知道如次第，名為黑、白、俱非。』論述說：佛依據業果的性質和種類不同，所對治的和能對治的不同，說了黑、黑等四種業。所有不善的業，總稱為『黑』，因為它具有染污的黑色和不可喜的黑色。它的果報也是黑的，因為是不可喜的。色界的善業一向稱為『白』，因為它不被一切不善的煩惱和不善的業所混雜。它的果報也是白的，因為是可喜的。非無色界的善業，因為多有闕減的緣故（所以不是純白）。欲界的善業，稱為『黑白』，因為它被惡所混雜。它的果報也是黑白的，因為它不是純粹可愛的果報。這黑白的名字是依據相續而立的，不是依據自體，因為自體是互相違背的。欲界的惡業強盛，沒有善業混雜，所以惡業的果報得到純黑的名稱。那些能永遠斷盡前面三種業的無漏業，稱為第四種業。這種無漏業，因為它不是染污的，所以得到『非黑』的名稱。因為它不順從愛慾，又不能感得白色的果報，所以稱為『非白』。然而《大空經》說無學法是純白的，因為無學法超越了所有的染污，在自身中可以得到，不像有學法，沒有超越所有的染污，在自身中可以得到。所有的無漏業，都能斷盡前面的三種業嗎？不是這樣的，那又是怎麼樣的呢？頌詞說：『四法忍（苦法忍、集法忍、滅法忍、道法忍）離欲，前八無間俱。』

【English Translation】 English version: 'Turbid'. Furthermore, it falls into the extremes of permanence and annihilation, deviating from the Middle Way. Because the actions of body, speech, and mind arising from these views contradict the principles of straightforwardness, it is called 'crooked'. Because the various actions arising from diminished views can defile pure Dharma, it is called 'impure'. The name 'impure' must be based on the meaning of extreme impurity. The various actions arising from Sakaya-ditthi (belief in a self, considering the aggregation of the five skandhas as a real self) can obstruct the true and pure view of non-self. Based on the meaning of obstructing purity, it is called 'turbid'. Moreover, the sutras say that there are four types of karma: some karma is black with black results; some karma is white with white results; some karma is black and white with black and white results; and some karma is neither black nor white, without results, capable of exhausting all karma. Although the sutras briefly reveal this, they do not explain it extensively. Now, we should explain what these karmas are like. The verse says: 'Based on the differences of black, black, etc., the four types of karma are spoken of. Evil karma belongs to the desire realm, good karma belongs to the form realm, and the non-outflow karma is capable of exhausting these. It should be known that in order, they are called black, white, and neither.' The treatise says: The Buddha, based on the different natures and types of karma and its results, and the differences between what is to be treated and what can treat it, spoke of the four types of karma: black, black, etc. All unwholesome karma is generally called 'black' because it possesses defiled blackness and undesirable blackness. Its result is also black because it is undesirable. Good karma in the form realm is always called 'white' because it is not mixed with any unwholesome afflictions or unwholesome karma. Its result is also white because it is desirable. Good karma in the formless realm is not purely white because it often lacks or diminishes (compared to the form realm). Good karma in the desire realm is called 'black and white' because it is mixed with evil. Its result is also black and white because it is not a purely desirable result. The name 'black and white' is established based on continuity, not based on the self-nature, because the self-natures contradict each other. Evil karma in the desire realm is strong and not mixed with good karma, so the result of evil karma receives the name 'pure black'. Those non-outflow karmas that can permanently exhaust the previous three types of karma are called the fourth type of karma. This non-outflow karma is called 'neither black' because it is not defiled. It is also called 'neither white' because it does not accord with desire and cannot produce a white result. However, the Mahasunya Sutra says that the Dharma of the Arhat (non-learning) is purely white because the Dharma of the Arhat transcends all defilements and can be attained in oneself, unlike the Dharma of the learner, which has not transcended all defilements and cannot be attained in oneself. Can all non-outflow karmas exhaust the previous three types of karma? It is not so; then how is it? The verse says: 'The four kshanti (forbearance) that leave desire, together with the previous eight anantarya (immediately following).'

十二無漏思　　唯盡純黑業　離欲四靜慮　　第九無間思　一盡雜純黑　　四令純白盡

論曰。于見道中四法智忍。及於修道離欲染位。前八無間聖道俱行。有十二思唯盡純黑。離欲界染第九無間聖道俱行。一無漏思雙令黑白。及純黑盡此時總斷。欲界善故亦斷第九。不善業故離四靜慮。一一地染。第九無間道俱行無漏思。此四唯令純白業盡。所餘諸業無異熟故。非所明故於此不論。故於此中唯說十七與無間道俱行聖思能永盡前三有漏業。雖盡諸業是聖慧解。然於此中說近對治。雖身語業亦近治三。非慧相應故此不說何緣諸地有漏善業。唯最後道能斷非余。以諸善法非自性斷。已斷有容現在前故。然由緣彼煩惱盡時。方說名為斷彼善法。爾時善法得離系故。由此乃至緣彼煩惱餘一品在斷義不成。善法爾時猶被縛故。頌曰。

有說地獄受　　余欲業黑雜　有說欲見滅　　余欲業黑俱

論曰。第一第三皆有異說有餘師說。順地獄受及欲界中順余受業。如次名為純黑雜業。謂地獄異熟唯不善業感。故順彼受名純黑業。唯除地獄。余欲界中異熟皆通善惡業感。故順彼受名黑白業。如是所說前已遮遣。謂善無能雜不善故。有餘師說。欲見所斷及欲界中所有餘業。如次名為純黑俱業。謂見所斷無善雜故名純

【現代漢語翻譯】現代漢語譯本十二無漏思（duō ér wú lòu sī）：只有完全斷盡純粹的黑色業。在脫離慾望的四禪定（sì jìng lǜ）中，第九無間思（dì jiǔ wú jiàn sī）。一個斷盡混合的純黑色業，四個使純粹的白色業斷盡。

論曰：在見道（jiàn dào）中，四法智忍（sì fǎ zhì rěn），以及在修道（xiū dào）脫離慾望染污的階段，前八個無間聖道（wú jiàn shèng dào）同時進行，有十二個思（sī）只斷盡純粹的黑色業。脫離欲界（yù jiè）染污的第九個無間聖道同時進行，一個無漏思（wú lòu sī）同時使黑色和白色業，以及純粹的黑色業斷盡，此時總共斷除欲界的善業，因此也斷除第九個不善業。脫離四禪定，每一地的染污，第九個無間道同時進行的無漏思，這四個只使純粹的白色業斷盡。其餘的各種業，因為沒有不同的成熟果報，不是所要說明的，因此在這裡不討論。因此，在這裡只說十七個與無間道同時進行的聖思（shèng sī）能夠永遠斷盡前三有（qián sān yǒu）的有漏業（yǒu lòu yè）。雖然斷盡各種業是聖慧（shèng huì）的理解，然而在這裡說的是近對治（jìn duì zhì）。雖然身語業（shēn yǔ yè）也接近於對治三業，但因為不與智慧相應，因此這裡不說。為什麼各地的有漏善業（yǒu lòu shàn yè），只有最後的道（dào）能夠斷除，而不是其他的道？因為各種善法（shàn fǎ）不是自性斷除，已經斷除的還有可能現在顯現，然而由於與那些煩惱（fán nǎo）斷盡的時候，才說名為斷除那些善法。那時善法得到脫離束縛的緣故。由此乃至與那些煩惱剩餘一品（yī pǐn）存在，斷除的意義不能成立，善法那時仍然被束縛的緣故。頌曰：

有人說地獄（dì yù）感受，其餘欲界（yù jiè）業是黑色混合的。有人說欲界見所斷（yù jiè jiàn suǒ duàn）滅，其餘欲界業是黑色一起的。

論曰：第一和第三都有不同的說法。有其餘的老師說，順應地獄感受以及欲界中順應其餘感受的業，依次名為純粹的黑色業和混合業。所謂地獄的異熟果報（yì shú guǒ bào）只有不善業（bù shàn yè）才能感得，因此順應那些感受名為純粹的黑色業。唯獨除去地獄，其餘欲界中的異熟果報都通於善惡業（shàn è yè）的感受，因此順應那些感受名為黑白業。像這樣所說的前面已經遮止駁斥，所謂善業沒有能力混合不善業的緣故。有其餘的老師說，欲界見所斷以及欲界中所有其餘的業，依次名為純粹的黑色業和一起的業。所謂見所斷沒有善業混合的緣故，名為純粹的黑色業。

【English Translation】 English version Twelve Anāsrava-cittas (Twelve Non-Outflow Thoughts): Only completely exhaust the purely black karma. In the four Dhyānas (meditative absorptions) that are free from desire, the ninth Anantarya-mārga-citta (Ninth Immediate Path Thought). One exhausts the mixed purely black karma, four cause the purely white karma to be exhausted.

Treatise says: In the Path of Seeing (Darśana-mārga), the four Dharma-jñāna-kṣāntis (Forbearances of Knowledge of Dharma), and in the stage of the Path of Cultivation (Bhāvanā-mārga) of detachment from desire, the preceding eight Anantarya-mārgas (Immediate Holy Paths) proceed simultaneously, there are twelve thoughts that only exhaust the purely black karma. The ninth Anantarya-mārga proceeding simultaneously, free from the defilements of the Desire Realm (Kāmadhātu), one Anāsrava-citta simultaneously causes black and white karma, and purely black karma to be exhausted, at this time, the good karma of the Desire Realm is completely cut off, therefore the ninth unwholesome karma is also cut off. Detaching from the defilements of each of the four Dhyānas, the Anāsrava-citta proceeding simultaneously with the ninth Anantarya-mārga, these four only cause the purely white karma to be exhausted. The remaining various karmas, because they do not have different mature retributions, are not what is to be explained, therefore they are not discussed here. Therefore, here it is only said that seventeen holy thoughts proceeding simultaneously with the Anantarya-mārga can forever exhaust the afflictive karma of the preceding three realms of existence (three bhava). Although exhausting various karmas is the understanding of holy wisdom, however, here it is said to be the near antidote. Although bodily and verbal karma are also close to counteracting the three karmas, but because they do not correspond with wisdom, therefore they are not discussed here. Why is it that the afflictive wholesome karma of each realm can only be cut off by the final path, and not by the other paths? Because various wholesome dharmas are not cut off by their own nature, what has already been cut off may still manifest in the present, however, because when those afflictions are exhausted, it is then said to be the cutting off of those wholesome dharmas. At that time, the wholesome dharmas attain liberation from bondage. Therefore, even if one fraction of those afflictions remains, the meaning of cutting off cannot be established, because the wholesome dharmas are still bound at that time. Verse says:

Some say the suffering of hell (naraka), the remaining karma of the Desire Realm is black and mixed. Some say the annihilation of what is seen and cut off in the Desire Realm, the remaining karma of the Desire Realm is black together.

Treatise says: The first and third both have different explanations. Some other teachers say that the karma that accords with the suffering of hell and the karma that accords with the remaining suffering in the Desire Realm are respectively called purely black karma and mixed karma. The mature retribution of hell is only felt by unwholesome karma, therefore according with those sufferings is called purely black karma. Except for hell, the mature retributions in the remaining Desire Realm all accord with the feeling of wholesome and unwholesome karma, therefore according with those sufferings is called black and white karma. What has been said in this way has already been refuted, because wholesome karma does not have the ability to mix with unwholesome karma. Some other teachers say that what is seen and cut off in the Desire Realm and all the remaining karma in the Desire Realm are respectively called purely black karma and karma together. What is seen and cut off does not have wholesome karma mixed with it, therefore it is called purely black karma.

黑業。欲修所斷有善不善故名俱業。此亦非理。二所斷中俱有業不能感異熟果故。若謂此中所說三業據有異熟說非無異熟者。不應簡言欲見所滅。又強力業理必不應。為力劣者之所𣣋雜。是故不應說修所斷諸不善業亦得離名。亦不應言欲界有善力勝不善。𣣋伏惡業非所許故。所以者何。以欲界善非數行故。無有能感一劫果故。

說一切有部顯宗論卷第二十一大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第二十二

尊者眾賢造

三藏法師玄奘奉　詔譯辯業品第五之五

又經中說有三牟尼。又經中言有三清凈。俱身語意。相各云何。頌曰。

無學身語業　　即意三牟尼　三清凈應知　　即諸三妙行

論曰。無學身業名身牟尼。無學語業名語牟尼。即無學意名意牟尼。非意牟尼意業為體。何緣唯說色識蘊中有是牟尼。非於余蘊。有餘師說。舉后及初類顯中間。亦有此義。如實義者。勝義牟尼。唯心為體。故契經說。心寂靜故有情寂靜。此心牟尼。由身語業離眾惡故。可以比知。意業于中無能比用。唯能所比合立牟尼。何故牟尼唯在無學。以阿羅漢是實牟尼。諸煩惱言永寂靜故。諸身語意三種妙行。名身語意三種清凈。無漏妙行永離惡行

【現代漢語翻譯】現代漢語譯本黑業（Kṛṣṇa-karma）。如果爲了斷除煩惱而修習善業和不善業，因此稱為俱業（ubhaya-karma），這也是不合理的。因為在兩種所斷煩惱中，俱業不能感生異熟果（vipāka-phala）。如果說這裡所說的三種業是根據具有異熟果而說的，並非沒有異熟果，那麼就不應該簡略地說『欲見所滅』。而且，強力業（balavat-karma）的道理必然不應該被力弱的業所混雜。因此，不應該說修所斷的諸不善業也可以脫離惡名，也不應該說欲界的善業力量勝過不善業，能夠制伏惡業，因為這是不被允許的。為什麼呢？因為欲界的善業不是經常修習的，沒有能夠感生一劫果報的力量。

《說一切有部顯宗論》卷第二十一大正藏第29冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第二十二

尊者眾賢造

三藏法師玄奘奉詔譯辯業品第五之五

經中說有三牟尼（trayo munayaḥ），經中說有三清凈（tisraḥ pariśuddhayaḥ），都是指身、語、意，它們的相狀各是什麼？頌文說：

『無學身語業即意三牟尼三清凈應知即諸三妙行』

論述：無學的身業稱為身牟尼（kāya-muni），無學的語業稱為語牟尼（vak-muni），無學的意業稱為意牟尼（manas-muni）。並非意牟尼以意業為體。為什麼只說色蘊（rūpa-skandha）和識蘊（vijñāna-skandha）中有牟尼，而其他蘊中沒有？有其他論師說，這是舉后及初來類推顯示中間，也有這種意義。如實義是，勝義牟尼（paramārtha-muni）唯以心為體，所以契經（sūtra）說，『心寂靜故有情寂靜』。這種心牟尼，由於身語業遠離各種惡行，所以可以比知。意業在其中沒有能比的作用，只能將能比和所比合起來建立牟尼。為什麼牟尼只存在於無學果位？因為阿羅漢（arhat）才是真正的牟尼，各種煩惱的語言永遠寂靜的緣故。各種身、語、意三種妙行，稱為身、語、意三種清凈。無漏的妙行永遠遠離惡行。

【English Translation】 English version Black karma (Kṛṣṇa-karma). If one cultivates wholesome and unwholesome karma in order to sever afflictions, it is called mixed karma (ubhaya-karma), but this is also unreasonable. Because in the two types of afflictions to be severed, mixed karma cannot produce a result of different maturation (vipāka-phala). If it is said that the three types of karma mentioned here are spoken of in terms of having a result of different maturation, and not as being without such a result, then it should not be abbreviated as 'desiring to see what is extinguished.' Moreover, the principle of powerful karma (balavat-karma) should certainly not be mixed with weaker karma. Therefore, it should not be said that the unwholesome karma to be severed by cultivation can also be separated from the name of evil, nor should it be said that the wholesome karma of the desire realm is stronger than unwholesome karma, capable of subduing evil karma, because this is not accepted. Why is that? Because the wholesome karma of the desire realm is not frequently practiced, and it does not have the power to produce the result of one kalpa.

Abhidharmakośa-prakaraṇa-ālokā, Volume 21 Taisho Tripitaka, Volume 29, No. 1563, Abhidharmakośa-prakaraṇa-ālokā

Abhidharmakośa-prakaraṇa-ālokā, Volume 22

Composed by Venerable Vasubandhu

Translated by Tripiṭaka Master Xuanzang under Imperial Order, Chapter 5, Part 5: Discussion on Karma

Moreover, the sutra says there are three sages (trayo munayaḥ), and the sutra says there are three purities (tisraḥ pariśuddhayaḥ), all referring to body, speech, and mind. What are their respective characteristics? The verse says:

'The body and speech karma of the non-learner, are the three sages of the mind. The three purities should be known, as the three excellent practices.'

Commentary: The body karma of the non-learner is called body sage (kāya-muni), the speech karma of the non-learner is called speech sage (vak-muni), and the mind of the non-learner is called mind sage (manas-muni). It is not that the mind sage has mind karma as its substance. Why is it only said that there are sages in the form aggregate (rūpa-skandha) and consciousness aggregate (vijñāna-skandha), and not in the other aggregates? Some other teachers say that this is using the latter and the former to infer and reveal the middle, and there is also this meaning. The true meaning is that the ultimate sage (paramārtha-muni) has only the mind as its substance, so the sutra (sūtra) says, 'Because the mind is tranquil, sentient beings are tranquil.' This mind sage can be known by comparison because the body and speech karma are far from all evil deeds. Mind karma has no comparative function in it, and only by combining the comparable and the compared can a sage be established. Why are sages only found in the state of non-learning? Because an arhat (arhat) is the true sage, because the language of all afflictions is forever tranquil.

煩惱垢故。可名清凈。有漏妙行猶為惡行煩惱垢污。如何清凈。此亦暫時能離惡行煩惱垢故得清凈名。或此力能引起無漏勝義清凈故立凈名。若謂此亦能引煩惱垢故。謂作煩惱等無間緣是則不應名清凈者。此亦非理。善心起時。非為染心起加行故。染心無間無漏不生。有漏善心能引無漏。故有漏善得清凈名。順無漏心能除穢故。說此二者。為息有情。計邪牟尼。邪清凈故。又經中說有三惡行。又經中言有三妙行。俱身語意。相各云何。頌曰。

惡身語意業　　說名三惡行　及貪嗔邪見　　三妙行翻此

論曰。一切不善身語二業加行後起。及與根本並不善思。如次名身語意惡行。然意惡行復有三種。謂非意業貪嗔邪見。豈不契經。亦說貪等名為意業。如何今說貪嗔邪見非意業邪。是業資糧故亦名業。如漏資糧亦名漏等。是諸聖賢所訶厭故。又能感得非愛果故。此行即惡故名惡行。三妙行者翻此應知。謂一切善身語二業加行後起。及與根本並諸善思。如次名身語意妙行。然意妙行復有三種。非業無貪無嗔正見。智所贊故。感愛果故。此行即妙。故名妙行。正見邪見雖非益損他。而為彼本故亦成善惡。又經中言。有十業道。或善或惡。其相云何。頌曰。

所說十業道　　攝惡妙行中　粗品為其性　　如應

【現代漢語翻譯】現代漢語譯本：因為有煩惱污垢的緣故，（有漏妙行）可以被稱為『清凈』。但有漏的殊妙行為仍然是被煩惱污垢所污染的惡行，怎麼能說是清凈的呢？這是因為有漏妙行暫時能夠遠離惡行和煩惱污垢，所以才得到『清凈』的名稱。或者說，這種力量能夠引發無漏的、殊勝的、究竟的清凈，因此才被立名為『清凈』。如果說有漏妙行也能引發煩惱污垢，也就是說，它能作為產生煩惱等的無間緣，那麼就不應該被稱為『清凈』了。這種說法也是不合理的。因為善心生起的時候，不是爲了染污心生起而作準備。染污心生起之後，無漏智慧就不會產生。而有漏的善心能夠引導無漏智慧的產生，所以有漏的善行可以得到『清凈』的名稱，因為它順應無漏之心，能夠去除污穢。宣說這兩種（清凈與不清凈），是爲了止息那些認為邪外道（邪牟尼）是清凈的有情。此外，經中說有三種惡行，又說有三種妙行，都包括身、語、意，它們的相狀各是什麼呢？頌文說：『惡身語意業，說名三惡行，及貪嗔邪見，三妙行翻此。』論中說：一切不善的身、語二業的加行和後起，以及根本的不善思，依次稱為身、語、意惡行。然而，意惡行又有三種，即非意業的貪（Tanha，渴愛）、嗔（Dosa，嗔恨）、邪見（Micchatta，錯誤的見解）。難道經典中沒有說貪等也稱為意業嗎？這是因為貪等是（意）業的資糧，所以也稱為業，就像（煩）漏的資糧也稱為漏一樣。因為這些（貪嗔邪見）是諸聖賢所呵斥厭惡的，並且能夠感得不喜歡的果報，所以這種行為就是惡的，因此稱為惡行。三種妙行，應該理解為與此相反。也就是說，一切善良的身、語二業的加行和後起，以及根本的善良思想，依次稱為身、語、意妙行。然而，意妙行又有三種，即非（意）業的無貪（無渴愛）、無嗔（無嗔恨）、正見（Samma ditthi，正確的見解）。因為這些（無貪、無嗔、正見）是智慧所讚歎的，能夠感得喜愛的果報，所以這種行為就是殊妙的，因此稱為妙行。正見和邪見雖然不能直接利益或損害他人，但它們是（善惡行為）的根本，所以也成為善或惡。此外，經中說有十業道，有善有惡，它們的相狀是什麼呢？頌文說：『所說十業道，攝惡妙行中，粗品為其性，如應。』

【English Translation】 English version: Because of the defilement of afflictions (Kilesa), the meritorious conduct with outflows (Sāsrava-puñya) can be called 'pure'. However, meritorious conduct with outflows is still evil conduct defiled by the afflictions, so how can it be said to be pure? This is because meritorious conduct with outflows can temporarily be separated from evil conduct and the defilement of afflictions, so it gets the name 'pure'. Or, this power can cause the arising of the unconditioned (Anāsrava), supreme, and ultimate purity, so it is established as 'pure'. If it is said that meritorious conduct with outflows can also cause the defilement of afflictions, that is, it can serve as the immediate condition for the arising of afflictions, then it should not be called 'pure'. This statement is also unreasonable. Because when a wholesome mind arises, it is not preparing for the arising of a defiled mind. After a defiled mind arises, unconditioned wisdom will not arise. But wholesome mind with outflows can lead to the arising of unconditioned wisdom, so wholesome conduct with outflows can get the name 'pure', because it accords with the unconditioned mind and can remove defilement. Explaining these two (purity and impurity) is to stop those sentient beings who consider the heretical ascetics (Tīrthika-muni) to be pure. Furthermore, the sutras say that there are three evil conducts, and also say that there are three meritorious conducts, all including body, speech, and mind. What are their respective characteristics? The verse says: 'Evil deeds of body, speech, and mind, are called the three evil conducts, and greed, hatred, and wrong view, the three meritorious conducts are the opposite of these.' The treatise says: All unwholesome actions of body and speech, both the preparatory actions and the subsequent actions, as well as the fundamental unwholesome thought, are respectively called evil conducts of body, speech, and mind. However, there are three types of evil conduct of mind, namely, greed (Tanha, craving), hatred (Dosa, aversion), and wrong view (Micchatta, incorrect view) which are not mental actions themselves. Do the sutras not also say that greed, etc., are called mental actions? This is because greed, etc., are the resources for (mental) action, so they are also called actions, just as the resources for (mental) outflows are also called outflows. Because these (greed, hatred, and wrong view) are condemned and disliked by the noble ones, and can cause undesirable results, this conduct is evil, so it is called evil conduct. The three meritorious conducts should be understood as the opposite of these. That is, all wholesome actions of body and speech, both the preparatory actions and the subsequent actions, as well as the fundamental wholesome thoughts, are respectively called meritorious conducts of body, speech, and mind. However, there are three types of meritorious conduct of mind, namely, non-greed (non-craving), non-hatred (non-aversion), and right view (Samma ditthi, correct view) which are not (mental) actions themselves. Because these (non-greed, non-hatred, and right view) are praised by wisdom and can cause desirable results, this conduct is meritorious, so it is called meritorious conduct. Although right view and wrong view cannot directly benefit or harm others, they are the root of (wholesome and unwholesome actions), so they also become wholesome or unwholesome. Furthermore, the sutras say that there are ten paths of action, some wholesome and some unwholesome. What are their characteristics? The verse says: 'The ten paths of action that are spoken of, are included within evil and meritorious conducts, the coarse aspects are their nature, accordingly.'

成善惡

論曰。於前所說惡妙行中。若粗顯易知。攝為十業道。如應若善攝前妙行。不善業道攝前惡行。不攝何等妙惡行耶。加行後起等。彼非粗顯故。且於不善十業道中。若身惡行令他有情失命失財失妻妾等。說為業道。令遠離故。若語惡行過失尤重。說為業道。令遠離故。若意惡行重貪嗔等。說為業道。令遠離故。加行後起及余過輕。並不善思皆非業道。善業道中身善業道。于身妙行不攝一分。謂加行後起及余善身業。即離飲酒斷草施等。語善業道于語妙行不攝一分。謂愛語等意善業道。于意妙行不攝一分。謂諸善思。十業道中前七業道。為皆定有表無表耶。不爾云何。頌曰。

惡六定無表　　彼自作淫二　善七受生二　　定生唯無表

論曰。七惡業道中六定有無表。謂殺生等。除欲邪行。非如是六。若遣他為。至根本時有表生故。若有自作彼六業道。則六皆有表無表二謂起表時彼便死等後方死等與遣使同。根本成時唯無表故。唯欲邪行必具二種。要是自身所究竟故。非遣他作如自生喜。七善業道。若從受生必皆具二。謂表無表。受生尸羅必依表故。靜慮無漏所攝律儀。名為定生。此唯無表。但依心力而得生故。加行後起如根本耶。不爾云何。頌曰。

加行定有表　　無表或有無　後起

【現代漢語翻譯】現代漢語譯本成善惡

論曰：在前文所說的惡妙行（不善的行為和美好的行為）中，如果粗顯易知，就歸納為十業道（十種行爲規範）。相應的，如果善行攝取了前述的妙行，不善業道攝取了前述的惡行。那麼，不攝取哪些妙惡行呢？比如加行（開始行動）和後起（完成行動后的行為）等，因為它們不夠粗顯易知。並且，在不善的十業道中，如果身體的惡行使其他有情（眾生）失去生命、失去財產、失去妻妾等，就被稱為業道，爲了使人遠離這些行為。如果語言的惡行過失尤其嚴重，就被稱為業道，爲了使人遠離這些行為。如果意念的惡行，比如嚴重的貪婪和嗔恨等，就被稱為業道，爲了使人遠離這些行為。加行、後起以及其他過失較輕的行為，以及不善的思慮，都不是業道。在善業道中，身體的善業道，對於身體的妙行，不攝取一部分，比如加行、後起以及其他的善身業，也就是遠離飲酒、斷草施捨等。語言的善業道，對於語言的妙行，不攝取一部分，比如愛語等。意念的善業道，對於意念的妙行，不攝取一部分，比如各種善思。

十業道中的前七種業道，是否都一定有表（表現于外的行為）和無表（潛在的行為）呢？不是這樣的，那是怎樣的呢？

頌曰：

惡六定無表，彼自作淫二。善七受生二，定生唯無表。

論曰：七種惡業道中，有六種一定有無表，比如殺生等，除了邪淫（不適當的性行為）。不像這六種惡業，如果派遣他人去做，在根本完成時，會有表業產生。如果自己做這六種業道，那麼這六種都有表和無表兩種，也就是在開始行動時，對方就死了等等，之後才死等等，和派遣他人去做一樣。根本完成時，只有無表業。只有邪淫一定具備兩種，因為一定是自身所完成的。不是派遣他人去做，如同自己產生喜悅一樣。七種善業道，如果是從受戒而產生，一定都具備兩種，也就是表和無表。受戒而產生的戒律，一定依賴於表業。靜慮（禪定）和無漏（沒有煩惱）所包含的律儀，稱為定生，這種只有無表，只是依靠心的力量而產生。加行和後起，和根本一樣嗎？不是這樣的，那是怎樣的呢？

頌曰：

加行定有表，無表或有無。後起

【English Translation】 English version Accomplishing Good and Evil

Treatise: Among the previously mentioned evil and excellent actions (unwholesome and wholesome deeds), those that are obvious and easily understood are categorized into the Ten Paths of Action (ten behavioral guidelines). Correspondingly, if wholesome actions encompass the aforementioned excellent deeds, and unwholesome paths of action encompass the aforementioned evil deeds, then what kind of excellent and evil deeds are not encompassed? Such as preparatory actions (initial actions) and subsequent actions (actions after completion), because they are not obvious enough. Furthermore, among the ten unwholesome paths of action, if bodily evil actions cause other sentient beings to lose their lives, lose their property, lose their wives and concubines, etc., they are called paths of action, in order to keep people away from these actions. If verbal evil actions have particularly serious faults, they are called paths of action, in order to keep people away from these actions. If mental evil actions, such as severe greed and hatred, etc., are called paths of action, in order to keep people away from these actions. Preparatory actions, subsequent actions, and other minor faults, as well as unwholesome thoughts, are not paths of action. Among the wholesome paths of action, the bodily wholesome path of action does not encompass a portion of bodily excellent deeds, such as preparatory actions, subsequent actions, and other wholesome bodily actions, which are abstaining from drinking alcohol, cutting grass for offerings, etc. The verbal wholesome path of action does not encompass a portion of verbal excellent deeds, such as loving speech, etc. The mental wholesome path of action does not encompass a portion of mental excellent deeds, such as various wholesome thoughts.

Do the first seven paths of action among the ten paths of action necessarily have both 'manifest' (actions expressed outwardly) and 'non-manifest' (latent actions)? It is not so, then how is it?

Verse:

Six evils definitely have non-manifestation; those are self-performed and sexual misconduct. Seven goods are born from precepts, two kinds; definitely born only non-manifestation.

Treatise: Among the seven evil paths of action, six definitely have non-manifestation, such as killing, etc., except for sexual misconduct (inappropriate sexual behavior). Unlike these six evils, if one sends others to do it, when the fundamental action is completed, there will be manifest action produced. If one performs these six paths of action oneself, then all six have both manifest and non-manifest aspects, that is, when starting the action, the other person dies, etc., and then dies later, etc., which is the same as sending others to do it. When the fundamental action is completed, there is only non-manifest action. Only sexual misconduct necessarily possesses both aspects, because it must be completed by oneself. It is not like sending others to do it, like generating joy oneself. The seven wholesome paths of action, if they arise from receiving precepts, must all possess both aspects, that is, manifest and non-manifest. The precepts arising from receiving vows necessarily rely on manifest action. The discipline contained in meditative concentration (dhyana) and non-outflow (free from afflictions) is called 'definitely born', and this only has non-manifestation, it only arises relying on the power of the mind. Are preparatory actions and subsequent actions the same as the fundamental action? It is not so, then how is it?

Verse:

Preparatory actions definitely have manifestation; non-manifestation may or may not exist. Subsequent actions

此相違

論曰。業道加行必定有表。此位無表。或有或無。若猛利纏淳凈心起。則有無表。異此則無。後起翻前定有無表。此位表業。或有或無。第二剎那無表為始。名為後起。故此定有。若於爾時起隨前業。則亦有表。異此便無於此義中建立業道。加行根本。後起異相。如順正理廣辯應知。又契經說。苾芻當知。殺有三種。一從貪生。二從嗔生。三從癡生。乃至邪見有三亦爾。豈諸業道于究竟時皆由三根。佛作是說。非諸業道于究竟時皆由三根。加行有異。云何有異。頌曰。

加行三根起　　彼無間生故　貪等三根生

論曰。不善業道加行生時。一一由三不善根起。依先等起故作是說。殺生加行由貪起者。如有貪彼齒髮身份。或為得財。或為戲樂。或為拔濟親友自身。從貪引起殺生加行。從瞋起者。如為除怨發憤恚心起殺加行。從癡起者。如波剌斯作如是說。父母老病。若令命終便生勝福。以令解脫現在眾苦。新得勝身明利根故。又謂是法祠中殺生。又諸王等依世法律。誅戮怨敵除剪兇徒。謂成大福起殺加行。又外道言。蛇蝎蜂等為人毒害。殺便獲福。羊鹿水牛及余禽獸。本擬供食故殺無罪。又因邪見殺害眾生。此等加行皆從癡起。餘六加行從三根生。如順正理廣辯其相貪等加行如何從三。以從

【現代漢語翻譯】現代漢語譯本此相違

論曰：業道加行必定有表（可見的行為）。此位（指某種狀態）無表（不可見的行為）。或有或無。若猛利纏（強烈的煩惱纏繞），淳凈心起（純凈的心生起），則有無表。異此則無（否則就沒有）。後起翻前（後起的行為推翻之前的行為），定有無表。此位表業（可見的行為），或有或無。第二剎那（瞬間）無表為始，名為後起，故此定有。若於爾時起隨前業（如果在那時跟隨之前的行為），則亦有表。異此便無（否則就沒有）。於此義中建立業道、加行、根本、後起異相。如《順正理論》廣辯應知。

又契經說：『苾芻（比丘），當知，殺有三種。一從貪生，二從嗔生，三從癡生。』乃至邪見有三亦爾。豈諸業道于究竟時皆由三根（貪、嗔、癡）？佛作是說：非諸業道于究竟時皆由三根。加行有異。云何有異？頌曰：

加行三根起，彼無間生故，貪等三根生。

論曰：不善業道加行生時，一一由三不善根起。依先等起故作是說。殺生加行由貪起者，如有貪彼齒髮身份，或為得財，或為戲樂，或為拔濟親友自身，從貪引起殺生加行。從嗔起者，如為除怨發憤恚心起殺加行。從癡起者，如波剌斯（古印度地區）作如是說：『父母老病，若令命終便生勝福，以令解脫現在眾苦，新得勝身明利根故。』又謂是法祠中殺生。又諸王等依世法律，誅戮怨敵除剪兇徒，謂成大福起殺加行。又外道言：『蛇蝎蜂等為人毒害，殺便獲福。羊鹿水牛及余禽獸，本擬供食故殺無罪。』又因邪見殺害眾生。此等加行皆從癡起。餘六加行從三根生。如《順正理論》廣辯其相。貪等加行如何從三？以從

【English Translation】 English version This Contradiction

The Treatise says: A karmic path's preparatory action (加行) necessarily has a manifestation (表, visible action). This state (此位) has no non-manifestation (無表, invisible action), or it may or may not exist. If a strong affliction (猛利纏) arises and a pure mind (淳凈心) arises, then there is non-manifestation. Otherwise, there is none. The subsequent action (後起) reverses the previous action, and there is definitely non-manifestation. This state's manifestation karma (表業) may or may not exist. The second instant (剎那) of non-manifestation is the beginning, called the subsequent action, so this definitely exists. If at that time, one follows the previous karma, then there is also manifestation. Otherwise, there is none. In this meaning, the karmic path, preparatory action, root, and different aspects of the subsequent action are established. As explained extensively in the Nyayanusarasastra (順正理論), it should be known.

Moreover, the sutra says: 'Bhikkhus (苾芻, monks), you should know that there are three types of killing. First, arising from greed (貪), second, arising from hatred (嗔), and third, arising from delusion (癡).' And so on, wrong views also have three types. Are all karmic paths at the time of completion caused by the three roots (貪,嗔,癡)? The Buddha said: Not all karmic paths at the time of completion are caused by the three roots. The preparatory actions are different. How are they different? The verse says:

The preparatory action arises from the three roots, because it arises without interruption, the three roots of greed, etc., arise.

The Treatise says: When the preparatory action of an unwholesome karmic path arises, each one arises from the three unwholesome roots. It is said based on the prior arising. If the preparatory action of killing arises from greed, such as greed for their teeth, hair, body parts, or for obtaining wealth, or for amusement, or for saving relatives or oneself, the preparatory action of killing arises from greed. If it arises from hatred, such as generating anger to eliminate an enemy, the preparatory action of killing arises. If it arises from delusion, such as the people of Paras (波剌斯, ancient region in India) saying: 'If parents are old and sick, if they are allowed to die, great merit will be generated, because it liberates them from present suffering and they newly obtain a superior body with sharp faculties.' Also, they say that killing in legal sacrifices is lawful. Also, kings and others, according to worldly laws, execute enemies and eliminate wicked people, saying that it creates great merit, and they initiate the preparatory action of killing. Also, non-Buddhists say: 'Snakes, scorpions, bees, etc., are poisonous to people, and killing them brings merit. Sheep, deer, water buffalo, and other birds and animals are originally intended for food, so killing them is not a sin.' Also, killing sentient beings due to wrong views. These preparatory actions all arise from delusion. The remaining six preparatory actions arise from the three roots. As explained extensively in the Nyayanusarasastra, the aspects are explained. How do the preparatory actions of greed, etc., arise from the three? Because from

三根無間生故。謂從貪等三不善根。無間各容生三業道。由此已顯從貪瞋癡無間相應生三加行。依無間義亦生業道。已說不善從三根生。善復云何。頌曰。

善於三位中　　皆三善根起

論曰。諸善業道所有加行根本後起。皆從無貪無瞋無癡善根所起。以善三位皆是善心所等起故。善心必與三種善根共相應故。此善三位其相云何。謂遠離前不善三位。所有三位應知是善。且如勤策受具戒時。來入戒壇禮苾芻眾。至誠發語請親教師。乃至一白二羯磨等。皆名為善業道加行。第三羯磨竟。一剎那中。表無表業。名根本業道。從此以後至說四依。及余依前相續隨轉。表無表業皆名後起。如先所說。非諸業道。于究竟位。皆由三根。應說由何根究竟何業道。頌曰。

殺粗語瞋恚　　究竟皆由瞋　盜邪行及貪　　皆由貪究竟　邪見癡究竟　　許所餘由三

論曰。惡業道中殺生粗語瞋恚業道。由瞋究竟要無所顧。極粗惡心現在前時。此三成故諸不與取欲邪行貪。此三業道。由貪究竟要有所顧。極染污心現在前時。此三成故。邪見究竟要由愚癡。由上品癡現前成故。虛誑離間雜穢語三。一一許容由三究竟。以貪瞋等現在前時。一一能令此三成故。諸惡業道何處起耶。頌曰。

有情具名色　　名身等處起

【現代漢語翻譯】現代漢語譯本：『三根無間生故』，意思是說從貪（Tanha，渴愛）、嗔（Dosa，嗔恨）、癡（Moha，愚癡）這三種不善根，無間隔地各自能夠產生三種業道（Kamma-patha，行為的道路）。由此已經顯示，從貪、嗔、癡無間隔地相應產生三種加行（Payoga，預備行為）。依據無間（Anantara，無間斷）的意義，也產生業道。上面已經說了不善是從三種不善根產生的，那麼善又是如何產生的呢？頌文說：『善於三位中，皆三善根起』論述：各種善業道（Kusala Kamma-patha，善的行為道路）的所有加行、根本和後起，都是從無貪（Alobha，不貪）、無嗔（Adosa，不嗔）、無癡（Amoha，不癡）這三種善根所產生的。因為善的三位都是善心所（Kusala Cetasika，善良的心理因素）等所引發的緣故。善心必定與三種善根共同相應。這善的三位，它們的相狀是怎樣的呢？就是遠離前面所說的不善的三位，所有這三種狀態，應當知道就是善。比如，一個勤策（Sramanera，沙彌）受具足戒（Upasampada，比丘戒）的時候，來到戒壇禮拜比丘眾，至誠懇切地說出請求親教師的話，乃至一白二羯磨（Natti-dutiyakamma，一種佛教儀式）等等，這些都叫做善業道的加行。第三次羯磨結束的那一剎那，表業（Vinnatti-kamma，表色行為）和無表業（Avinnatti-kamma，無表色行為），叫做根本業道。從此以後，直到說四依（Cattaro Nissaya，比丘四種必需的依靠），以及其餘依靠之前的相續隨轉，表業和無表業都叫做後起。如同先前所說，不是所有的業道，在究竟位（Nipphatti，完成）的時候，都是由三種善根所引發的。應當說由什麼善根來究竟什麼業道呢？頌文說：『殺粗語瞋恚，究竟皆由瞋；盜邪行及貪，皆由貪究竟；邪見癡究竟，許所餘由三』論述：在惡業道中，殺生（Panatipata，殺害生命）、粗語（Pharusa-vaca，粗暴的言語）、嗔恚（Vyapada，惡意）這三種業道，是由嗔究竟的，一定要毫無顧忌，極其粗暴惡劣的心念現在前的時候，這三種業道才能成就。不與取（Adinnadana，偷盜）、欲邪行（Kamesu Micchacara，不正當的性行為）以及貪（Abhijjha，貪婪），這三種業道，是由貪究竟的，一定要有所顧忌，極其染污的心念現在前的時候，這三種業道才能成就。邪見（Micchaditthi，錯誤的見解）是由愚癡究竟的，由上品愚癡現前才能成就。虛誑語（Musavada，虛假的言語）、離間語（Pisuna-vaca，挑撥離間的言語）、雜穢語（Samphappalapa，無意義的閑聊）這三種，一一允許由三種（貪、嗔、癡）究竟。因為貪、嗔等等現在前的時候，一一能夠使這三種（虛誑語、離間語、雜穢語）成就。各種惡業道是在什麼地方產生的呢？頌文說：『有情具名色，名身等處起』意思是說，有情（Satta，眾生）具有名色（Nama-rupa，精神和物質），（惡業道）就在名（Nama，精神）和身（Kaya，身體）等處產生。

【English Translation】 English version: 『The arising of the three roots without interval』 means that from the three unwholesome roots of Tanha (craving), Dosa (hatred), and Moha (delusion), each can produce three Kamma-patha (paths of action) without interval. From this, it is already shown that from greed, hatred, and delusion, three Payoga (preparatory actions) arise correspondingly without interval. According to the meaning of Anantara (without interval), Kamma-patha also arise. It has been said above that unwholesome deeds arise from the three roots, so how do wholesome deeds arise? The verse says: 『Good in the three stages, all arise from the three good roots.』 Discussion: All Payoga, fundamental, and subsequent actions of the various Kusala Kamma-patha (wholesome paths of action) arise from the three good roots of Alobha (non-greed), Adosa (non-hatred), and Amoha (non-delusion). This is because the three stages of good are all initiated by Kusala Cetasika (wholesome mental factors). A wholesome mind must correspond with the three good roots. What are the characteristics of these three stages of good? They are the three states that are far from the aforementioned three unwholesome states, and these three states should be known as good. For example, when a Sramanera (novice monk) receives Upasampada (full ordination), he comes to the ordination platform to prostrate before the Sangha of Bhikkhus, sincerely speaks the words requesting the preceptor, and even the Natti-dutiyakamma (a type of Buddhist ceremony), etc., these are all called Payoga of wholesome Kamma-patha. At the moment the third Kamma ends, Vinnatti-kamma (representative action) and Avinnatti-kamma (non-representative action) are called the fundamental Kamma-patha. From then on, until the saying of the Cattaro Nissaya (four requisites), and the continuous transformations before the other requisites, both Vinnatti-kamma and Avinnatti-kamma are called subsequent actions. As said before, not all Kamma-patha, at the Nipphatti (completion) stage, are initiated by the three good roots. What good root should be said to complete what Kamma-patha? The verse says: 『Killing, coarse speech, and hatred are all completed by hatred; stealing, sexual misconduct, and greed are all completed by greed; wrong view is completed by delusion; the rest are allowed to be completed by the three.』 Discussion: Among the unwholesome Kamma-patha, the Kamma-patha of Panatipata (killing), Pharusa-vaca (harsh speech), and Vyapada (ill will) are completed by hatred. It must be without any regard, and when an extremely coarse and evil thought is present, these three can be accomplished. Adinnadana (stealing), Kamesu Micchacara (sexual misconduct), and Abhijjha (covetousness) are completed by greed. There must be some regard, and when an extremely defiled thought is present, these three can be accomplished. Micchaditthi (wrong view) is completed by delusion, and can only be accomplished when superior delusion is present. Musavada (false speech), Pisuna-vaca (divisive speech), and Samphappalapa (idle chatter) are each allowed to be completed by the three (greed, hatred, and delusion). Because when greed, hatred, etc., are present, each can cause these three (false speech, divisive speech, and idle chatter) to be accomplished. Where do the various unwholesome Kamma-patha arise? The verse says: 『Sentient beings possess Nama-rupa, arising in places such as Nama and Kaya.』 Meaning that Satta (sentient beings) possess Nama-rupa (mind and matter), and (unwholesome Kamma-patha) arise in places such as Nama (mind) and Kaya (body).

論曰。如前所說四品業道。三三一三。隨其次第。于有情等四處而生。謂殺等三有情處起。要待有情此業道生。故非唯待外物此業道生。豈不此三亦名色處起。一蘊一念亦得名色名。此三要托諸蘊總故。偷盜等三眾具處起。於他有情所受用物。欲攝屬己業道方成。雖待有情而眾具勝。故說三種托眾具成。唯邪見一名色處起。由此撥無名色法故。雖此亦撥涅槃為無。而名色門撥無永滅謂尚無苦況苦涅槃。是故但言名色處起。豈不邪見。亦撥有情。何故但言名色處起。由此緣別名色亦生。但撥有情所依名色。撥能依假不說自成。又聖教中有無有情理必無。名色亦無同有情。撥實為無重故成業道撥無假法輕故非業道。是故不言有情處起。虛誑語等三名身等處起。語體必依名等起故。語雖亦托有情等生。而正親依名身等起。又雜穢語不待有情。無有不託名身等者。或依不共處立業道無失。粗語雖依名身等起。恐謂唯依外此業道亦成。故說唯依有情處起。又發粗語不假飾詞。故不說依名身等起。由何建立殺業道成。謂由加行及由果滿。於此二分隨闕一時。不為殺生根本罪觸。頗有殺者起殺加行及令果滿。而彼不為殺罪觸耶。曰有。云何。頌曰。

俱死及前死　　無根依別故

論曰。若能殺者。起殺加行定欲殺

【現代漢語翻譯】現代漢語譯本：論中說，如前所述的四種業道，按照三三一三的順序，在有情等四個處所產生。也就是說，殺生等三種業在有情處產生，必須依賴有情才能產生這種業道，所以不僅僅依賴外物才能產生這種業道。難道這三種業不也名為色處產生嗎？一蘊一念也可以稱為名色。這三種業必須依託諸蘊的總和。偷盜等三種業在眾具處產生，對於他人有情所受用的物品，想要據爲己有，業道才能成立。雖然依賴有情，但眾具更為重要，所以說三種業依託眾具而成。只有邪見一種業在名色處產生，因為邪見否定了名色法。雖然邪見也否定了涅槃，但否定名色門是徹底的斷滅，意思是說連苦都沒有，更何況苦的涅槃呢？所以只說在名色處產生。難道邪見不也否定有情嗎？為什麼只說在名色處產生？因為由此因緣，名色也會產生。只是否定了有情所依賴的名色，否定能依賴的假法，不說自己成立。而且聖教中，如果沒有有情，理所當然就沒有名色，名色和有情不同。否定真實存在的，罪過更重，所以構成業道；否定虛假的法，罪過較輕，所以不構成業道。因此不說在有情處產生。虛誑語等三種業在名身等處產生，語的本體必須依賴名等才能產生。語雖然也依託有情等產生，但真正親近依賴的是名身等。而且雜穢語不依賴有情，沒有不依託名身等的。或者依據不共的處所建立業道也沒有過失。粗語雖然依賴名身等產生，恐怕認為僅僅依賴外物，這種業道也能成立，所以說僅僅依賴有情處產生。而且發出粗語不需要裝飾詞語，所以不說依賴名身等產生。由什麼建立殺業道才能成立？由加行和果滿。在這兩個部分，缺少任何一個，都不構成殺生的根本罪。有沒有殺人者，起了殺人的加行，並且導致了死亡的結果，但他不構成殺罪呢？有。是什麼情況呢？頌說：『俱死及前死，無根依別故』論中說，如果能殺的人，起了殺人的加行，決心要殺

【English Translation】 English version: The treatise states that, as previously mentioned, the four types of karmic paths arise in the four locations of sentient beings, etc., in the order of three, three, one, and three. That is, the three karmas of killing, etc., arise in the location of sentient beings. It is necessary to rely on sentient beings for these karmic paths to arise, so it is not solely dependent on external objects for these karmic paths to arise. Aren't these three also said to arise in the location of 'rupa' (form) and 'nama' (name)? A single 'skandha' (aggregate) or a single thought can also be called 'nama-rupa' (name and form). These three must rely on the totality of the 'skandhas'. The three karmas of stealing, etc., arise in the location of possessions. In order to take possession of objects used by other sentient beings, the karmic path is established. Although it depends on sentient beings, possessions are more important, so it is said that the three types are formed by relying on possessions. Only the karma of wrong view arises in the location of 'nama-rupa'. This is because wrong view denies the 'nama-rupa' dharma. Although wrong view also denies 'Nirvana', denying the gate of 'nama-rupa' is complete annihilation, meaning that there is not even suffering, let alone the 'Nirvana' of suffering. Therefore, it is only said to arise in the location of 'nama-rupa'. Doesn't wrong view also deny sentient beings? Why is it only said to arise in the location of 'nama-rupa'? Because 'nama-rupa' also arises from this condition. It only denies the 'nama-rupa' on which sentient beings rely, denying the dependent false dharma, and does not say that it is established by itself. Moreover, in the holy teachings, if there are no sentient beings, it is logically impossible to have 'nama-rupa'. 'Nama-rupa' is different from sentient beings. Denying what truly exists is a heavier offense, so it constitutes a karmic path; denying false dharma is a lighter offense, so it does not constitute a karmic path. Therefore, it is not said to arise in the location of sentient beings. The three karmas of false speech, etc., arise in the location of 'nama-kaya' (name and body), etc. The essence of speech must rely on 'nama' (name), etc., to arise. Although speech also relies on sentient beings, etc., to arise, it truly and closely relies on 'nama-kaya', etc. Moreover, coarse and impure speech does not depend on sentient beings, and there is none that does not rely on 'nama-kaya', etc. Or, there is no fault in establishing karmic paths based on uncommon locations. Although harsh speech depends on 'nama-kaya', etc., it is feared that it will be thought that this karmic path can also be established solely by relying on external objects, so it is said to arise solely in the location of sentient beings. Moreover, uttering harsh speech does not require embellishment, so it is not said to depend on 'nama-kaya', etc., to arise. How is the karmic path of killing established? It is established by 'prayoga' (effort) and by the fulfillment of the result. If either of these two parts is missing, it does not constitute the root sin of killing. Is there a killer who initiates the effort of killing and causes the result of death, but he does not incur the sin of killing? Yes. What is the situation? The verse says: 'Both die or die before, because there is no root and reliance is different.' The treatise states that if the killer initiates the effort of killing, determined to kill

他。與所殺生俱時捨命。或在前死。彼能殺者業道不成。所以者何。以所殺者命未斷故。以能殺者其命已終。別依生故。謂殺加行所依止身今已斷滅。雖有別類身同分生非罪依止。此曾未起殺生加行成殺業道。理不應然。若有多人集為軍眾欲殺怨敵。或獵獸等。于中隨有一殺生時。何人得成殺生業道。頌曰。

軍等若同事　　皆成如作者

論曰。于軍等中若隨有一。作殺生事如自作者。一切皆成殺生業道。由彼同許為一事故。如為一事展轉相教。故一殺生。余皆得罪。若有他力逼入此中。因即同心。亦成殺罪。唯除若有立誓要期。救自命緣亦不行殺。無殺心故不得殺罪。今應別辯十業道相。謂齊何量名為殺生。乃至齊何名為邪見。且先分別殺生相者。頌曰。

殺生由故思　　他想不誤殺

論曰。要由先發欲殺故思。於他有情。他有情想。作殺加行。不誤而殺。謂唯殺彼不漫殺余。齊此名為殺生業道。有懷猶豫為杌為人。設復是人。為彼非彼。因起決志。若是若非我定當殺。由心無顧。若殺有情亦成業道。如是業道若定若疑。但具殺緣皆有成理。于剎那滅行殺罪如何成。以起噁心行殺加行。令所殺者。現命滅時。不能為因。引同類命。障應生命。令永不生。故名殺生。由斯獲罪。已分別殺生。當辯

【現代漢語翻譯】現代漢語譯本：他：與被殺者同時死亡。或者在他之前死亡。那麼，這個能殺的人就不能構成殺生的業道。為什麼呢？因為被殺者的生命還沒有斷絕。因為能殺的人的生命已經終結，已經轉生到別處。也就是說，殺生行為所依賴的身體現在已經斷滅。即使有其他種類的身體，其組成部分相同，也不是罪業的依止之處。這個人以前沒有發起過殺生的行為，所以不能構成殺生的業道。這個道理是不成立的。如果有多人聚整合為軍隊，想要殺死仇敵，或者獵殺野獸等等。在這些人當中，如果有一個人殺生，那麼誰會構成殺生的業道呢？頌文說：

『軍隊等如果共同做事，所有人都像親自做的一樣構成殺業。』

論述：在軍隊等集體行動中，如果其中有一個人做了殺生的事情，那麼就像他自己親自做的一樣，所有人都構成殺生的業道。因為他們共同認可這是一件事。就像爲了同一件事而互相教導一樣。所以，一個人殺生，其餘的人都會獲罪。如果有人被其他力量脅迫加入其中，因為他們的意圖相同，也會構成殺生的罪業。除非有人立下誓言，爲了保全自己的性命而不殺生。因為沒有殺心，所以不會構成殺生的罪業。現在應該分別辨析十種業道的相狀。也就是達到什麼程度才叫做殺生，乃至達到什麼程度才叫做邪見。首先分別殺生的相狀。頌文說：

『殺生是由於故意的思考，認為是其他眾生，並且不是誤殺。』

論述：一定要先有想要殺生的故意思考，認為對象是其他有情（Sattvas，眾生），並且認為是其他有情，然後才進行殺生的行為，而且不是誤殺。也就是說，只是殺死目標，而不是隨意殺害其他。達到這個程度才叫做殺生的業道。如果心中猶豫，不知道是樹樁還是人，即使是人，也不知道是那個人還是不是那個人。因此而下定決心，無論是誰，我一定要殺。因為心中沒有顧忌，如果殺死了有情，也構成業道。像這樣，業道無論是確定還是懷疑，只要具備殺生的條件，都有可能構成。在剎那間滅亡的行為，殺生的罪業如何構成呢？因為生起噁心，進行殺生的行為，使得被殺者在生命終結的時候，不能作為原因，引導同類的生命，阻礙應有的生命，使得永遠不能產生，所以叫做殺生。因此而獲罪。已經分別了殺生，接下來應當辨析…… English version: He: Dies at the same time as the being killed, or dies before him. Then, the one who is able to kill does not complete the path of killing karma. Why? Because the life of the one being killed has not yet been cut off. Because the life of the one who is able to kill has already ended, and he has been reborn elsewhere. That is to say, the body on which the act of killing relies has now been destroyed. Even if there are other kinds of bodies with the same components, they are not the basis of the offense. This person has never initiated the act of killing, so he cannot complete the path of killing karma. This reasoning is not valid. If many people gather as an army to kill enemies, or hunt beasts, etc., among these people, if one person kills, who will complete the path of killing karma? The verse says:

'If an army or the like acts together, all complete the karma like the one who does it.'

Discussion: In collective actions such as armies, if one person does the act of killing, then like the one who does it himself, all complete the path of killing karma. Because they all agree that it is one thing. Just as they teach each other in turn for the same thing. Therefore, if one person kills, the rest are all guilty. If someone is forced into this by other forces, because their intentions are the same, they will also complete the sin of killing. Except if someone has made a vow to save his own life and does not kill. Because he has no intention to kill, he does not complete the sin of killing. Now we should separately distinguish the characteristics of the ten paths of karma. That is, to what extent is it called killing, and to what extent is it called wrong view. First, distinguish the characteristics of killing. The verse says:

'Killing is due to intentional thought, thinking it is another being, and not unintentional killing.'

Discussion: It is necessary to first have the intentional thought of wanting to kill, thinking that the object is another sentient being (Sattvas), and thinking that it is another sentient being, and then perform the act of killing, and it is not unintentional killing. That is to say, only kill the target, and do not kill others at will. Reaching this extent is called the path of killing karma. If there is hesitation in the mind, not knowing whether it is a tree stump or a person, even if it is a person, not knowing whether it is that person or not. Therefore, make a decision, no matter who it is, I must kill. Because there is no concern in the mind, if a sentient being is killed, it also completes the karma. Like this, whether the karma is certain or doubtful, as long as the conditions for killing are met, it is possible to complete it. How is the sin of killing completed in an act that perishes in an instant? Because of generating evil thoughts and performing the act of killing, so that when the life of the one being killed ends, it cannot be the cause of leading to the same kind of life, hindering the life that should be, so that it can never be produced, so it is called killing. Therefore, one is guilty. Killing has already been distinguished, and next we should distinguish...

【English Translation】 He. Simultaneously with the killed being, he abandons life, or dies before him. Then, the one who is able to kill does not complete the path of killing karma. Why? Because the life of the one being killed has not yet been cut off. Because the life of the one who is able to kill has already ended, and he has been reborn elsewhere. That is to say, the body on which the act of killing relies has now been destroyed. Even if there are other kinds of bodies with the same components, they are not the basis of the offense. This person has never initiated the act of killing, so he cannot complete the path of killing karma. This reasoning is not valid. If many people gather as an army to kill enemies, or hunt beasts, etc., among these people, if one person kills, who will complete the path of killing karma? The verse says:

'If an army or the like acts together, all complete the karma like the one who does it.'

Discussion: In collective actions such as armies, if one person does the act of killing, then like the one who does it himself, all complete the path of killing karma. Because they all agree that it is one thing. Just as they teach each other in turn for the same thing. Therefore, if one person kills, the rest are all guilty. If someone is forced into this by other forces, because their intentions are the same, they will also complete the sin of killing. Except if someone has made a vow to save his own life and does not kill. Because he has no intention to kill, he does not complete the sin of killing. Now we should separately distinguish the characteristics of the ten paths of karma. That is, to what extent is it called killing, and to what extent is it called wrong view. First, distinguish the characteristics of killing. The verse says:

'Killing is due to intentional thought, thinking it is another sentient being (Sattvas), and not unintentional killing.'

Discussion: It is necessary to first have the intentional thought of wanting to kill, thinking that the object is another sentient being (Sattvas), and thinking that it is another sentient being, and then perform the act of killing, and it is not unintentional killing. That is to say, only kill the target, and do not kill others at will. Reaching this extent is called the path of killing karma. If there is hesitation in the mind, not knowing whether it is a tree stump or a person, even if it is a person, not knowing whether it is that person or not. Therefore, make a decision, no matter who it is, I must kill. Because there is no concern in the mind, if a sentient being is killed, it also completes the karma. Like this, whether the karma is certain or doubtful, as long as the conditions for killing are met, it is possible to complete it. How is the sin of killing completed in an act that perishes in an instant? Because of generating evil thoughts and performing the act of killing, so that when the life of the one being killed ends, it cannot be the cause of leading to the same kind of life, hindering the life that should be, so that it can never be produced, so it is called killing. Therefore, one is guilty. Killing has already been distinguished, and next we should distinguish...

不與取。頌曰。

不與取他物　　力竊取屬己

論曰。前不誤等言如應流至后。謂要先發欲盜故思。於他物中起他物想。或力或竊。起盜加行。不誤而取。令屬己身。齊此名為不與取罪。若有盜取窣堵波物。于佛得罪。佛將涅槃總受世間所施物故。盜亡僧物已作羯磨。于界內僧得偷盜罪。羯磨未了於一切僧。若盜他人及象馬等。出所住處業道方成。已辯不與取。當辯欲邪行。頌曰。

欲邪行四種　　行所不應行

論曰。總有四種行不應行。皆得名為欲邪行罪。一于非境。謂他所護。或母或父或父母親。乃至或失所守護境。二于非道。謂設己妻口及余道。三于非處。謂于制多寺中迥處。四于非時。謂懷胎時。飲兒乳時。受齋戒時有說若夫許受齋戒而有所犯。方謂非時。既不誤言亦流至此。若於他婦謂是己妻。或於己妻謂為他婦。道非道等但有誤心。雖有所行而非業道。若於此他婦作余他婦想行非梵行。有說亦成。加行受用時並於他境故。有說如殺業道不成加行。究竟時前境各別故。苾芻尼等如有戒妻若有侵𣣋亦成業道。已辯欲邪行當辯虛誑語。頌曰。

染異想發言　　解義虛誑語

論曰。說聽力故成虛誑語。謂于所說異想發言。及所誑者解所說義。染心不誤方成業道。所誑未解。雜穢語

【現代漢語翻譯】現代漢語譯本：『不與取』（Adinnādāna，不給予而拿取）是指盜竊。偈頌說：『不與取他物，力竊取屬己。』論述：前面關於『不誤』等詞語，應如流水般延續到後面。意思是說，首先要發起想要偷盜的思慮，對於他人的財物產生是他人財物的想法，然後通過暴力或秘密的方式，開始盜竊的行為。在沒有錯誤的情況下拿取，並使之歸為自己所有，達到這個程度就構成了『不與取』的罪過。如果盜取窣堵波（Stūpa，佛塔）中的物品，就對佛（Buddha）犯了罪，因為佛在將要涅槃（Nirvana，寂滅）時，總共接受了世間所施捨的物品。盜取僧眾（Sangha，佛教僧團）的財物，如果已經進行了羯磨（Karma，儀式），那麼對於界內的僧眾就構成了偷盜罪；如果羯磨還沒有完成，那麼對於所有的僧眾都構成偷盜罪。如果盜取他人以及象、馬等物，離開所居住的地方，業道（Karma-path，行為的道路）才算完成。已經辨析了『不與取』，下面辨析『欲邪行』（Kāma-micchācāra，不正當的性行為）。偈頌說：『欲邪行四種，行所不應行。』論述：總共有四種不應該做的行為，都可以稱為『欲邪行』的罪過。第一種是『于非境』，即對於受到保護的對象，比如他人的母親、父親或父母親，乃至失去守護的對象。第二種是『于非道』，即使用自己妻子的口或其他的非正常途徑。第三種是『于非處』，即在制多（Caitya，佛塔）或寺廟等不適當的場所。第四種是『于非時』，即在懷孕期間、哺乳期間或受齋戒期間。有人說，如果丈夫允許接受齋戒卻犯戒，才算是『非時』。前面關於『不誤』等詞語，也應延續到這裡。如果對於他人的妻子認為是自己的妻子，或者對於自己的妻子認為是別人的妻子，在途徑等方面只是產生了誤解，雖然有所行為，但並不構成業道。如果對於此（自己的）或彼（他人的）妻子，產生是其他（非自己或非他人）妻子的想法，進行非梵行（Brahmacarya，清凈行），有人說這也構成罪過，因為在加行（preparatory action）和受用（actual action）時，都涉及到了他人的對象。有人說，這就像殺人一樣，業道不會完成，因為在加行和最終完成時，對象是不同的。比丘尼（Bhikkhuni，佛教女出家人）等如果有受戒的妻子，如果有人侵犯，也構成業道。已經辨析了『欲邪行』，下面辨析『虛誑語』（Mṛṣā-vāda，虛妄的言語）。偈頌說：『染異想發言，解義虛誑語。』論述：因為說話和聽話的力量，才構成虛誑語。即對於所說的事情產生不同的想法而說出來，並且被欺騙者理解了所說的話的含義。只有在染污心（tainted mind）且沒有錯誤的情況下，才構成業道。如果被欺騙者沒有理解，或者說的是雜亂污穢的語言。

【English Translation】 English version: 'Adinnādāna' (taking what is not given) refers to theft. The verse says: 'Not given taking of others' things, forcibly or secretly taking to make one's own.' Discussion: The words 'without error,' etc., from the previous section should flow to the following. It means that first, one must generate the thought of wanting to steal, and have the idea that others' belongings are others' belongings. Then, through force or secretly, one begins the act of stealing. Taking without error and making it one's own constitutes the sin of 'not given taking.' If one steals items from a Stūpa (reliquary mound), one has committed a sin against the Buddha (enlightened one), because the Buddha, when about to enter Nirvana (liberation), accepted all the offerings of the world. Stealing from the Sangha (Buddhist monastic community), if Karma (ritual) has already been performed, constitutes the sin of theft against the Sangha within the boundary; if the Karma has not been completed, it constitutes theft against all the Sangha. If one steals from others, such as elephants or horses, the Karma-path (path of action) is completed only when leaving the place of residence. Having analyzed 'not given taking,' we will now analyze 'Kāma-micchācāra' (sexual misconduct). The verse says: 'Sexual misconduct is of four kinds, doing what should not be done.' Discussion: There are four kinds of actions that should not be done, all of which can be called the sin of 'sexual misconduct.' The first is 'with regard to an improper object,' that is, an object that is protected by others, such as another's mother, father, or parents, or even an object that has lost its protection. The second is 'with regard to an improper path,' that is, using one's own wife's mouth or other improper means. The third is 'with regard to an improper place,' that is, in a Caitya (shrine) or temple, or other inappropriate places. The fourth is 'with regard to an improper time,' that is, during pregnancy, lactation, or during the observance of precepts. Some say that if a husband allows the acceptance of precepts but violates them, it is considered 'improper time.' The words 'without error,' etc., from the previous section should also flow here. If one thinks another's wife is one's own wife, or one's own wife is another's wife, and there is only misunderstanding in the means, although there is action, it does not constitute a Karma-path. If one thinks of this (one's own) or that (another's) wife as another (not one's own or not another's) wife, and engages in non-Brahmacarya (celibate conduct), some say that this also constitutes a sin, because in the preparatory action and the actual action, other's objects are involved. Some say that this is like killing, the Karma-path is not completed, because the objects are different in the preparatory action and the final completion. If a Bhikkhuni (Buddhist nun), etc., has a wife who has taken vows, if someone violates her, it also constitutes a Karma-path. Having analyzed 'sexual misconduct,' we will now analyze 'Mṛṣā-vāda' (false speech). The verse says: 'Tainted different thought speaking, understanding the meaning is false speech.' Discussion: False speech is constituted by the power of speaking and listening. That is, speaking with a different thought from what is said, and the deceived person understands the meaning of what is said. Only with a tainted mind and without error does it constitute a Karma-path. If the deceived person does not understand, or if the language is mixed and impure.

收語多字成。要最後念表無表業。方成業道。或隨所誑解義即成。前字俱行皆此加行。此中解義據所誑者能解名解。非正解義。齊何名為能解正解。前謂解者。住耳識時。后謂正能分別其義。若正解義義意識知。語表耳識俱時滅故。應此業道。唯無表成。是故理應。善義言者。住耳識住。業道即成。能誑具足表無表故。有言所誑隨解不解。但異想說業道即成。不爾此同離間語故。隨忍不忍要解方成。經說諸言略有十六。謂于不見不聞不覺不知事中言實見等。所見等中言不見等。如是八種名非聖言。不見等中言不見等。所見等中言實見等。如是八種名為聖言。何等名為所見等相。頌曰。

由眼耳意識　　並餘三所證　如次第名為　　所見聞知覺

論曰。若境由眼耳意余識所證如次名所見等。鼻舌身根取至境故總名為覺。余經定說三根所取為所覺故。經言大母。汝意云何。諸所有色非汝眼見。非汝曾見。非汝當見。非希求見。汝為因此起欲起貪起親起愛起阿賴耶起尼延底起耽著不。不爾大德諸所有聲。非汝耳聞。廣說乃至。諸所有法非汝意知。廣說乃至。不爾大德復告大母。汝於此中應知所見。唯有所見。應知所聞。所覺所知。唯有所聞所覺所知。此經既於色聲法境。說為所見所聞所知。準此于余定立所覺。

若不許爾所覺是何。又香等三所見等外。于彼三境應不起言。已辯虛誑語。當辯餘三語。頌曰。

染心壞他語　　說名離間語　非愛粗惡語　　諸染雜穢語　余說異三染　　佞歌邪論等

論曰。若染污心發壞他語。若他壞不壞。俱成離間語。解義不誤流至此中。若以染心發非愛語。毀訾於他名粗惡語。前染心語流至此故。解義不誤亦與前同。一切染心所發諸語名雜穢語。皆雜穢故。唯前語字流至此中。有說異前三餘染心所發。佞歌邪論等。方雜穢語。收佞謂苾芻邪求名利發諂愛語。歌謂倡伎染心悅他作諸諂曲。及染心者諷吟相調。邪論者謂勝數明等。述惡見言等。謂染心所發悲嘆及戲論語。輪王現時歌詠等語。隨順出離與染相違。故彼皆非雜穢語攝。有說彼有嫁娶等言。雜穢語收非業道攝薄塵類故。不引無表。非無無表可業道攝已辯三語。當辯意三。頌曰。

惡欲他財貪　　憎有情瞋恚　撥善惡等見　　名邪見業道

論曰。於他財物非理耽求欲令屬己。或力或竊。如是惡欲名貪業道。于有情類起憎恚心。欲為逼迫名瞋業道。于善惡等惡見撥無。此見名為邪見業道。舉初攝后。故說等言。具足應如契經所說。謗因謗果二世尊等總十一類。邪見不同。謂無施與。乃至廣說。如是已辯十業道相。

【現代漢語翻譯】現代漢語譯本若不允許你所覺知的是什麼？又香等三種所見等外境，對於那三種境界應該不起言說。已經辨析了虛誑語，現在應當辨析其餘三種語。頌文說：『染污心懷破壞他人之語，稱作離間語；不友善的粗暴惡劣之語，以及各種染污混雜之語；有人說，不同於前三種染污，諂媚的歌頌、邪惡的言論等。』論述：如果以染污之心發出破壞他人關係的言語，無論他人關係是否被破壞，都構成離間語。理解其含義沒有錯誤，流傳到這裡。如果以染污之心發出不友善的言語，詆譭他人，稱作粗惡語。前面的染污心語流傳到這裡，所以理解其含義沒有錯誤，也與前面相同。一切由染污心所發出的言語，都稱為雜穢語，因為都混雜著染污。只有前面的『語』字流傳到這裡。有人說，不同於前面三種，其餘由染污心所發出的，如諂媚的歌頌、邪惡的言論等，才屬於雜穢語。收錄諂媚，是指比丘爲了不正當的求取名利而發出諂媚的愛語。歌頌，是指倡伎以染污之心取悅他人，作出各種諂媚之舉，以及染污心的人諷刺吟唱相互調笑。邪論，是指勝論數論等，陳述邪惡見解的言論等。指由染污心所發出的悲嘆以及戲論之語。輪王出現時的歌詠等語，順應出離，與染污相反，因此它們都不屬於雜穢語所攝。有人說，其中有嫁娶等言語，屬於雜穢語所收錄，但不屬於業道所攝，因為屬於輕微的塵垢之類。不引生無表業，並非沒有無表業，可以被業道所攝。已經辨析了三種語業，現在應當辨析意三種業。頌文說：『貪婪他人財物的惡欲，憎恨有情眾生的瞋恚，否定善惡等見的見解，名為邪見業道。』論述：對於他人的財物，不合道理地貪求，希望使其歸自己所有，或用暴力，或用偷竊。像這樣的惡欲，名為貪業道。對於有情眾生，生起憎恨之心，想要加以逼迫，名為瞋業道。對於善惡等事物的惡見，否定其存在。這種見解名為邪見業道。舉出開始的，就包括了後面的，所以說『等』字。具足的應該如契經所說，誹謗因、誹謗果、二世、世尊等，總共有十一類。邪見不同，即認為沒有佈施等等，乃至廣說。像這樣，已經辨析了十業道的相狀。

【English Translation】 English version If what you are not allowed to perceive, what is it? Furthermore, regarding the external objects such as the three perceptions of smell, etc., one should not utter words about those three realms. Having already discussed false speech, we should now discuss the remaining three types of speech. The verse says: 'Speech that harms others due to a defiled mind is called divisive speech; unkind and harsh speech, as well as various defiled and impure speech; some say, different from the previous three defilements, flattering songs, evil doctrines, etc.' Commentary: If one utters words that damage the relationship between others with a defiled mind, whether the relationship is damaged or not, it constitutes divisive speech. Understanding the meaning is not mistaken, it flows to this point. If one utters unkind words with a defiled mind, slandering others, it is called harsh speech. The previous defiled mind speech flows to this point, so understanding its meaning is not mistaken, and it is the same as before. All speech uttered with a defiled mind is called impure speech, because it is all mixed with defilement. Only the previous word 'speech' flows to this point. Some say that, different from the previous three, the remaining speech uttered with a defiled mind, such as flattering songs, evil doctrines, etc., belongs to impure speech. Including flattery refers to a Bhiksu uttering flattering words of love in order to improperly seek fame and gain. Songs refer to entertainers pleasing others with defiled minds, making various flattering gestures, as well as those with defiled minds satirizing and singing to each other. Evil doctrines refer to the Samkhya and Vaisheshika schools, etc., stating views of evil opinions, etc. It refers to lamentations and frivolous speech uttered with a defiled mind. Songs and praises, etc., during the appearance of a Wheel-Turning King, accord with liberation and are contrary to defilement, so they are not included in impure speech. Some say that there are words such as marriage, etc., included in impure speech, but not included in the path of karma, because they belong to the category of slight dust. It does not give rise to non-manifest karma, it is not that there is no non-manifest karma, which can be included in the path of karma. Having already discussed the three types of speech karma, we should now discuss the three types of mental karma. The verse says: 'Evil desire for the wealth of others, hatred towards sentient beings, views that deny good and evil, are called the path of evil view karma.' Commentary: Regarding the wealth of others, unreasonably craving it, hoping to make it one's own, either by force or by theft. Such evil desire is called the path of greed karma. Towards sentient beings, arising hatred, wanting to oppress them, is called the path of hatred karma. Regarding evil views about things like good and evil, denying their existence. This view is called the path of evil view karma. Mentioning the beginning includes the later ones, so it says 'etc.'. The complete one should be as stated in the sutras, slandering cause, slandering effect, two worlds, World Honored One, etc., there are a total of eleven categories. Evil views are different, that is, thinking there is no giving, etc., and so on. Like this, the characteristics of the ten paths of karma have been distinguished.

依何義釋諸業道名。頌曰。

此中三唯道　　七業亦道故

論曰。十業道中。后三唯道業之道故立業道名。彼相應思說名為業。彼轉故轉。彼行故行。如彼勢力而造作故。前七是業。身語業故。亦業之道。思所游故。由能等起身語業思。託身語業為境轉故。業業之道立業道名。故於此中言業道者。具顯業道業業道義。雖不同類而一為余。世記論中俱極成故。或業之道故名業道。亦業亦道故名業道。具足應言業道業道。以一為余但言業道。善業道義類此應知。加行後起應名業道。思亦緣彼為境轉故。理亦應說。而不說者。為本依本彼方轉故。先說粗品為業道故。內外增減隨根本故。一切惡業道皆現善相違斷諸善根。由何業道斷續善根。差別云何。頌曰。

唯邪見斷善　　所斷欲生得　撥因果一切　　漸斷二俱舍　人三洲男女　　見行斷非得　續善疑有見　　頓現除逆者

論曰。惡業道中唯有上品。圓滿邪見能斷善根。若爾何緣本論中說。云何上品諸不善根。謂諸不善根能斷善根者。或離欲位最初所除。由不善根能引邪見。故邪見事推在彼根如火燒村。火由賊起。故世間說被賊燒村。何等善根為此所斷。謂唯欲界生得善根。色無色善先不成故。施設足論說。斷三界善者依上善根。得更遠說令此

【現代漢語翻譯】現代漢語譯本依何種意義解釋諸業道（karma path）的名稱？頌文說：『此中三唯道，七業亦道故。』論述：十業道中，后三種（邪見、邪思惟、邪語）唯是『道』，因為它們是業的道路，所以立名為業道。與它們相應的思（intention）被稱為『業』，因為思轉變，行為也隨之轉變；思行動，行為也隨之行動，就像憑藉它們的力量而造作一樣。前七種（殺生、不與取、邪淫、妄語、兩舌、惡口、綺語）是『業』，因為是身業和語業，也是業的道路，因為是思所遊歷之處。由於它們能夠等起（同時發生）身語業思，並以身語業為境界而轉變，所以稱為業業之道，立名為業道。因此，在這裡說『業道』，就同時顯現了業道和業業道的意義。雖然不同類別，但一個可以作為另一個的代表，因為在《世記論》中，兩者都被認為是極度確定的。或者，因為是業的道路，所以名為業道；既是業，又是道，所以名為業道。完整地說應該是業道業道，但因為一個可以代表另一個，所以只說業道。善業道的意義也應依此類推理解。加行（preparation）和後起（completion）也應名為業道，因為思也緣彼為境界而轉變。道理上也應該說，但沒有說，是因為根本所依，它們才得以轉變；先說粗顯的部分作為業道；內外增減都隨根本而定。一切惡業道都顯現與善相反的相，斷絕各種善根。由哪種業道斷絕和延續善根？差別是什麼？頌文說：『唯邪見斷善，所斷欲生得，撥因果一切，漸斷二俱舍，人三洲男女，見行斷非得，續善疑有見，頓現除逆者。』論述：惡業道中只有上品（最嚴重的）圓滿邪見才能斷絕善根。如果這樣，為什麼本論中說：『什麼是上品諸不善根？』，指的是那些能夠斷絕善根的不善根，或者是在離欲位（脫離慾望的境界）最初被去除的。因為不善根能夠引發邪見，所以邪見的事情被推到那些不善根上，就像火燒村莊，火是由盜賊引起的，所以世間說被盜賊燒了村莊。什麼善根會被這種邪見所斷絕？指的是隻有欲界（desire realm）生得的善根。因為色界（form realm）和無色界（formless realm）的善根先前沒有成就。施設足論說，斷絕三界善根是依據上品的善根，說得更遠一些是爲了說明這一點。

【English Translation】 English version According to what meaning are the names of the karma paths (業道) explained? The verse says: 'Among these, three are solely paths, the seven karmas are also paths.' Treatise: Among the ten karma paths, the latter three (wrong view, wrong thought, wrong speech) are solely 'paths' because they are the paths of karma, hence the name karma path. The intention (思) corresponding to them is called 'karma' (業), because as the intention changes, the action also changes; as the intention acts, the action also acts, just like creating based on their power. The former seven (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter) are 'karma' because they are bodily and verbal karmas, and also the paths of karma because they are where intention travels. Because they can simultaneously arise with bodily, verbal, and mental intention, and transform with bodily and verbal karma as their object, they are called karma of karma paths, establishing the name karma path. Therefore, when 'karma path' is mentioned here, it simultaneously reveals the meaning of karma path and karma of karma path. Although they are different categories, one can represent the other, because in the Lokaprajñapti (世記論), both are considered extremely certain. Alternatively, because it is the path of karma, it is called karma path; being both karma and path, it is called karma path. It should be fully stated as karma path karma path, but because one can represent the other, only karma path is said. The meaning of wholesome karma path should be understood similarly. Preparatory action (加行) and subsequent action (後起) should also be called karma path, because intention also transforms by taking them as its object. It should also be said logically, but it is not said because they transform based on the fundamental support; the coarser parts are mentioned first as karma paths; internal and external increases and decreases all depend on the fundamental. All unwholesome karma paths manifest aspects contrary to wholesomeness, severing various roots of goodness. Which karma path severs and continues roots of goodness? What is the difference? The verse says: 'Only wrong view severs goodness, what is severed is desire-realm born, denying cause and effect entirely, gradually severing both are abandoned, humans in three continents, male and female, seeing and acting severs, not attainment, continuing goodness, doubt exists with view, suddenly appearing except for those who commit heinous crimes.' Treatise: Among the unwholesome karma paths, only the superior (most severe) complete wrong view can sever roots of goodness. If so, why does this treatise say: 'What are the superior unwholesome roots?', referring to those unwholesome roots that can sever roots of goodness, or those initially removed in the state of detachment from desire. Because unwholesome roots can give rise to wrong view, the matter of wrong view is attributed to those unwholesome roots, like a village burned by fire, the fire is caused by thieves, so the world says the village was burned by thieves. What roots of goodness are severed by this wrong view? It refers only to the roots of goodness born in the desire realm. Because the roots of goodness in the form realm and formless realm have not been previously attained. The Śāsanaprasthāna (施設足論) says that severing the roots of goodness in the three realms is based on the superior roots of goodness, saying it more extensively is to explain this point.

相續。非彼器故。何緣唯斷生得善根。加行善根先已退故。此斷善根。何因何位。謂有一類成極暴惡意樂隨眠。后逢惡友緣力所資轉復增盛。故善根減不善根增。後起撥因撥果邪見。令一切善皆悉隱沒。由此相續離善而住。此因此位斷諸善根邪見有二。謂自界緣。及他界緣。或有漏緣及無漏緣。誰能斷善。應言一切能斷善根。九品善根為可頓斷。如見道斷見所斷耶。不爾云何。謂漸次斷。九品邪見九品善根。順逆相望漸次斷故。如修道斷修所斷惑。既如修道斷所斷惑。理于中間通起不起。諸律儀果有從加行。有從生得。善心所生。隨舍彼因。即便舍彼。為在何處。能斷善根。人趣三洲非在惡趣。染不染慧不堅牢故亦非天趣。現見善惡諸業果故。言三洲者。除北俱盧。彼無極惡阿世耶故。如是斷善依何類身。唯男女身。志意定故。為何行者能斷善根。唯見行人非愛行者。諸見行者。惡阿世耶極堅深故。諸愛行者。惡阿世耶極躁動故。由斯理趣遮扇搋等。又此類人如惡趣故。此善根斷。其體是何。善斷應知非得為體。以重邪見現在前時。能令善根成就得滅。不成就得相續而生。故斷善體。即是非得。前已成立非得實有。善根斷已。由何復續。由疑有見。謂續善位。或由因力。或依善友。有于因果欻復生疑。所招後世為無為

【現代漢語翻譯】現代漢語譯本：相續：因為不是合適的容器的緣故（無法容納善根）。什麼原因導致僅僅斷滅生得的善根呢？因為加行獲得的善根之前已經退失了。這種斷滅善根，是什麼原因，在什麼階段發生的呢？有一類眾生，形成了極度暴惡的意樂和隨眠（煩惱潛伏狀態），後來遇到惡友，受到外緣力量的資助，（惡念）更加增盛，所以善根減少，不善根增加。之後生起否定因果的邪見，使得一切善根都完全隱沒。由此，相續（生命流）脫離了善而存在。這種斷滅諸善根的原因和階段是：邪見有兩種，即自界緣（自身產生的邪見）和他界緣（外來影響產生的邪見），或者是有漏緣（與煩惱相關的邪見）和無漏緣（超越煩惱的邪見）。誰能夠斷滅善根呢？應該說一切（眾生）都能斷滅善根。九品（不同程度）的善根可以頓斷嗎？像見道（證悟真理的階段）斷滅見所斷惑（通過見道斷除的煩惱）那樣嗎？不是這樣的。那是怎樣的呢？是漸次斷滅。九品邪見漸次斷滅九品善根，順逆相望地逐漸斷滅，就像修道（修行階段）斷滅修所斷惑（通過修行斷除的煩惱）一樣。既然像修道斷滅修所斷惑，那麼在中間階段，（善根）的生起和不生起是通達的嗎？諸律儀（戒律）的果報，有的是從加行（努力修行）而來，有的是從生得（先天具有）而來。善心所生的（律儀），隨著捨棄了那些原因，也就捨棄了那些（律儀）。在什麼地方能夠斷滅善根呢？在人趣的三洲（指東勝身洲、南贍部洲、西牛貨洲），而不是在惡趣（地獄、餓鬼、畜生道）。因為（惡趣眾生的）染污和不染污的智慧都不堅固，也不是在天趣（天道）。因為（天道眾生）現見善惡諸業的果報。所說的三洲，排除了北俱盧洲（北俱盧洲），因為那裡沒有極惡的阿世耶（習氣）。像這樣斷滅善根，依賴於哪一類身體呢？僅僅是男女之身，因為（男女的）意志堅定。什麼樣的修行者能夠斷滅善根呢？僅僅是見行者（執著于邪見的人），而不是愛行者（貪愛世俗的人）。諸見行者，惡的阿世耶（習氣）極其堅深。諸愛行者，惡的阿世耶（習氣）極其躁動。因為這個道理，遮止了扇搋（指閹人）等（斷滅善根的可能性）。而且這類人就像惡趣眾生一樣。這種善根斷滅，它的本體是什麼呢？應該知道善斷滅不是以『得』（獲得）為本體。因為當強烈的邪見出現在面前時，能夠使善根的成就之『得』滅失，不成就之『得』相續而生。所以斷滅善根的本體，就是『非得』（未獲得）。之前已經成立了『非得』是真實存在的。善根斷滅之後，通過什麼恢復呢？通過懷疑和（正確的）見解。所謂恢復善根的階段，或者通過因的力量，或者依靠善友。有些人對於因果突然又產生懷疑，所招感的後世是『無為』（沒有善果）嗎？

【English Translation】 English version: Continuity: Because it is not a suitable vessel (unable to contain good roots). What causes only the severance of inherently acquired good roots? Because the good roots acquired through effort have already been lost. This severance of good roots, what is the cause, and at what stage does it occur? There is a type of being who develops extremely violent and malicious intentions and latent afflictions (kleshas), and later, encountering evil companions and being influenced by external forces, (evil thoughts) become even more intense. Therefore, good roots decrease, and unwholesome roots increase. Subsequently, they develop wrong views that deny cause and effect, causing all good roots to be completely obscured. Thus, the continuum (life stream) exists apart from goodness. The cause and stage of this severance of all good roots are: Wrong views are of two types, namely, self-originated wrong views and externally influenced wrong views, or defiled wrong views (related to afflictions) and undefiled wrong views (transcending afflictions). Who is capable of severing good roots? It should be said that all (beings) are capable of severing good roots. Can the nine grades (different degrees) of good roots be severed all at once? Like the path of seeing (the stage of realizing the truth) severing the afflictions to be severed by seeing (afflictions eliminated through the path of seeing)? It is not like that. How is it then? It is severed gradually. The nine grades of wrong views gradually sever the nine grades of good roots, gradually severing each other in a progressive and regressive manner, just as the path of cultivation (the stage of practice) severs the afflictions to be severed by cultivation (afflictions eliminated through practice). Since it is like the path of cultivation severing the afflictions to be severed by cultivation, then in the intermediate stage, is the arising and non-arising (of good roots) understood? The fruits of vows (precepts) come either from effort (diligent practice) or from inherent acquisition (innate qualities). The (vows) born of wholesome mind, as those causes are abandoned, those (vows) are also abandoned. Where can good roots be severed? In the three continents of the human realm (referring to Purva-videha, Jambudvipa, and Aparagodaniya), but not in the evil realms (hell, hungry ghosts, animal realm). Because (the wisdom of beings in the evil realms), whether defiled or undefiled, is not firm, nor is it in the heavenly realms (deva realm). Because (beings in the heavenly realms) directly see the results of good and evil deeds. The three continents mentioned exclude Uttarakuru (Northern Kuru), because there is no extremely evil asaya (habitual tendencies) there. In this way, the severance of good roots depends on what kind of body? Only the bodies of men and women, because (the will of men and women) is firm. What kind of practitioner is capable of severing good roots? Only those who adhere to wrong views (drsti-carita), not those who are attached to worldly desires (raga-carita). Those who adhere to wrong views have extremely deep-rooted evil asayas (habitual tendencies). Those who are attached to worldly desires have extremely restless evil asayas (habitual tendencies). Because of this reason, it precludes the possibility of eunuchs (pandaka) and others (severing good roots). Moreover, these types of people are like beings in the evil realms. What is the nature of this severance of good roots? It should be known that the severance of good roots is not based on 'attainment' (prapti). Because when strong wrong views appear, they can cause the 'attainment' of good roots to cease, and the 'non-attainment' (aprapti) to continue. Therefore, the nature of the severance of good roots is 'non-attainment'. It has already been established that 'non-attainment' is real. After good roots are severed, how are they restored? Through doubt and (correct) views. The stage of restoring good roots is either through the power of cause or by relying on good friends. Some people suddenly develop doubts about cause and effect again, so is the future life they attract 'unconditioned' (without good results)?

有。有于因果欻生正見。定有後世。先執是邪。爾時善根成就得還。起不成就。得滅名續。善根九品。善根頓續。漸起如頓。除病氣力。漸增于現身中能續善不。亦有能續。除造逆人。有餘師言。斷見增者。亦非現世。能續善根依彼二人。經作是說彼定於現法不能續善根。彼人定從地獄將歿。或即于彼將受生時。能續善根。非餘位故。言將生位。謂中有中。將歿時言謂彼將死。若由因力彼斷善根。將死時續。若由緣力彼斷善根。將生時續。由自他力應知亦爾。又意樂壞非加行壞。斷善根者。現世能續。若二俱壞斷善根者。要身壞後方續善根。見戒相對應知亦爾。非劫將壞及劫初成。有斷善根相續潤故。斷善邪見四句差別。斷善邪見破僧妄語。當知定招無間異熟。已乘義便辯斷善根。今應復明本業道義。所說善惡二業道中。有幾並生與思俱轉。頌曰。

業道思俱轉　　不善一至八　善總開至十　　別遮一八五

論曰。于諸業道思俱轉中。且不善與思。從一唯至八。一俱轉者。謂離所餘貪等三中。隨一現起。若先加行所造惡業。貪等余染及不染心。現在前時。隨一究竟。二俱轉者。謂行邪行。若自行殺盜雜穢語。或遣他為隨一成位。貪瞋邪見隨一現前。若先加行所造惡業。貪等余染及不染心。現在前時隨二究

【現代漢語翻譯】現代漢語譯本：問：是否有人因為因果關係突然產生正確的見解，從而確定有來世？如果先前執著于錯誤的見解，這是否算是邪見？答：在這種情況下，如果善根已經成熟，就能恢復；如果善根沒有成熟，就會滅失，這被稱為『續』。善根有九品，善根可以頓續，也可以漸起，漸起就像頓起一樣。就像去除疾病需要氣力一樣，逐漸增長的善根在現世中能否持續？答：也有能夠持續的，但排除那些造下逆罪的人。有些老師說，斷見增長的人，也不能在現世持續善根。根據這兩類人，《經》中是這樣說的：『他們一定在現世無法持續善根。』這些人一定是從地獄將要死亡，或者即將受生的時候，才能持續善根，而不是在其他階段。『將生位』指的是中有（Antarabhava）狀態中，『將歿時』指的是他們將要死亡的時候。如果由於因的力量，他們斷了善根，那麼在將死的時候才能持續；如果由於緣的力量，他們斷了善根，那麼在將生的時候才能持續。由自己和他人的力量，也應該這樣理解。此外，如果只是意樂（Adhyashaya）壞了，而不是加行（Prayoga）壞了，那麼斷了善根的人，在現世還能持續善根；如果意樂和加行都壞了，那麼斷了善根的人，要等到身壞之後才能持續善根。見和戒的對應關係，也應該這樣理解。在劫將要壞滅和劫初形成的時候，沒有斷善根相續滋潤的情況。斷善邪見有四句差別。斷善、邪見、破僧、妄語，應當知道一定會招致無間地獄的異熟果報。已經憑藉義理的方便辨析了斷善根的問題，現在應該進一步闡明本業道（Karma-patha）的意義。在所說的善惡兩種業道中，有幾種是同時產生並與思（Cetanā）一起運轉的？頌曰：業道與思俱轉，不善一至八；善業總的來說可以展開到十種，分別來說則遮止一、八、五。論曰：在各種業道與思一起運轉的情況中，且說不善業與思，從一種到最多八種。一種同時運轉的情況，是指離開其餘的貪等三種煩惱，隨一種現起。如果先前通過加行所造的惡業，貪等其餘的染污心以及不染污心，現在顯現的時候，隨一種達到究竟。兩種同時運轉的情況，是指行邪淫，或者自己進行殺、盜、雜穢語，或者派遣他人去做，隨一種達到成就的階段，貪、嗔、邪見隨一種現前。如果先前通過加行所造的惡業，貪等其餘的染污心以及不染污心，現在顯現的時候，隨兩種達到究竟。

【English Translation】 English version: Question: Is there anyone who suddenly generates right view due to causality, thereby confirming the existence of a future life? If one previously clung to wrong views, is this considered a false view? Answer: In this case, if the roots of goodness (Kushala-mula) have matured, they can be restored; if the roots of goodness have not matured, they will perish, which is called 'continuation' (Samtanah). The roots of goodness have nine grades. The roots of goodness can be continued suddenly or gradually, and gradual arising is like sudden arising. Just as removing illness requires strength, can gradually increasing goodness continue in this present life? Answer: There are also those who can continue, but excluding those who have committed heinous crimes (Anantarya). Some teachers say that those whose wrong views have increased also cannot continue the roots of goodness in this present life. According to these two types of people, the Sutra says: 'They will certainly not be able to continue the roots of goodness in this present life.' These people will certainly be able to continue the roots of goodness when they are about to die from hell, or when they are about to be born, but not in other stages. 'The stage of about to be born' refers to the intermediate state (Antarabhava), and 'the time of about to die' refers to when they are about to die. If they have severed the roots of goodness due to the power of cause, then they can continue when they are about to die; if they have severed the roots of goodness due to the power of conditions, then they can continue when they are about to be born. It should be understood that this is also the case due to the power of oneself and others. Furthermore, if only the intention (Adhyashaya) is corrupted, but not the action (Prayoga), then those who have severed the roots of goodness can continue the roots of goodness in this present life; if both the intention and the action are corrupted, then those who have severed the roots of goodness must wait until after the body is destroyed before they can continue the roots of goodness. The correspondence between view and precepts should also be understood in this way. There is no situation of the continuous nourishment of severed roots of goodness when a kalpa (Kalpa) is about to be destroyed or when a kalpa is just beginning. There are four distinctions in severing goodness and false views. Severing goodness, false views, breaking the Sangha (Sangha), and false speech should be known to certainly bring about the fruition of uninterrupted hell. Having already distinguished the issue of severing the roots of goodness by means of the convenience of meaning, now we should further clarify the meaning of the fundamental paths of action (Karma-patha). Among the good and evil paths of action that have been spoken of, how many arise simultaneously and operate together with thought (Cetanā)? Verse: Paths of action operate together with thought, unwholesome from one to eight; Wholesome actions, in general, can be expanded to ten, but specifically, they preclude one, eight, and five. Treatise: Among the various situations in which paths of action operate together with thought, let us first talk about unwholesome actions and thought, from one to a maximum of eight. The situation of one operating simultaneously refers to when one of the three defilements, such as greed, arises, leaving out the others. If the evil karma previously created through action, along with the remaining defiled minds such as greed, as well as undefiled minds, manifests now, then one of them reaches completion. The situation of two operating simultaneously refers to engaging in sexual misconduct, or personally committing killing, stealing, or engaging in mixed impure speech, or sending others to do so, and one of them reaches the stage of completion, and one of greed, hatred, or wrong view manifests. If the evil karma previously created through action, along with the remaining defiled minds such as greed, as well as undefiled minds, manifests now, then two of them reach completion.

竟。三俱轉者。謂先加行所造惡業。貪等起時隨三究竟。若遣一使作殺等一。自行淫等俱時究竟。若自作二如理應思。若先加行所造惡業。貪等余染及不染心。現在前事隨三究竟。若起貪等。余染心時。自成業攝。離間虛誑語業等使。作一等如理應思。四俱轉者。謂欲壞他說虛誑言。或粗惡語意業道一語業道三。若遣二使自行淫等。若先加行所造惡業。貪等起時隨三究竟。如是等類準例應思。五六七俱如理應說。八俱轉者。謂先加行作六惡業。自行邪欲俱時究竟。余例應思。后三不俱。故無九十。如是已說不善業道。與思俱轉數有不同。善業道與思總開容至十。別據顯相遮一八五。二俱轉者。謂善五識及依無色。盡無生智現在前時。無散善七。此相應慧。非見性故。無色定俱。無律儀故。三俱轉者。謂與正見相應意識現在前時。無七色善。四俱轉者。謂惡無記心現在前位。得近住近事勤策律儀。六俱轉者。謂善五識現在前時。得上三戒。七俱轉者。謂善意識無隨轉色。正見相應現在前時。得上三戒。或惡無記心現前時。得苾芻戒。九俱轉者。謂善五識及依無色。盡無生智現在前時。得苾芻戒。或靜慮攝盡無生智。相應意識現在前時。十俱轉者。謂善意識無隨轉色。正見相應現在前時。得苾芻戒。諸許亦用。加行善心。

【現代漢語翻譯】現代漢語譯本：竟。三種同時發生的情況是：先前通過加行（prayoga，預備行為）所造的惡業，在貪等煩惱生起時，隨著身、語、意三方面同時達到究竟完成。如果派遣一個使者去進行殺害等行為，或者自己進行邪淫等行為，都是同時完成。如果自己做了兩種行為，應當如理作意（yoniso manasikara，如理思維）。如果先前通過加行所造的惡業，在貪等其他染污心以及不染污心現在生起時，隨著身、語、意三方面同時達到究竟完成。如果生起貪等其他染污心時，自然構成業。離間語、虛妄語等語業，派遣一個使者去做等情況，應當如理作意。四種同時發生的情況是：想要破壞他人而說虛妄的言語，或者粗惡語，意業道一種，語業道三種。如果派遣兩個使者，自己進行邪淫等行為。如果先前通過加行所造的惡業，在貪等煩惱生起時，隨著身、語、意三方面同時達到究竟完成。像這些情況，可以參照類推。五種、六種、七種同時發生的情況，應當如理說明。八種同時發生的情況是：先前通過加行造作六種惡業，自己進行邪欲，同時達到究竟完成。其餘情況可以參照類推。后三種（指善業道）不會同時發生，所以沒有九種、十種同時發生的情況。像這樣已經說明了不善業道與思（cetanā，意志）同時發生，數量各有不同。善業道與思總的來說可以容納達到十種，分別根據明顯的相來遮止一種、八種、五種。兩種同時發生的情況是：善的五識以及依靠無色界的盡智（ksaya-jnana，知已斷煩惱之智）、無生智（anutpada-jnana，知未來不生煩惱之智）現在生起時，沒有無散善七種。與此相應的慧（prajna，智慧），不是見性的緣故。與無色定（arupa-samapatti，無色界的禪定）同時，因為沒有律儀的緣故。三種同時發生的情況是：與正見（samyag-drsti，正確的見解）相應的意識現在生起時，沒有七種色善。四種同時發生的情況是：惡的無記心現在生起時，得到近住律儀（uposatha-samvara，八關齋戒）、近事律儀（upasaka-samvara，優婆塞戒）、勤策律儀（sramanera-samvara，沙彌戒）。六種同時發生的情況是：善的五識現在生起時，得到上三種戒（比丘戒、比丘尼戒、沙彌戒）。七種同時發生的情況是：善的意識沒有隨轉色，與正見相應現在生起時，得到上三種戒。或者惡的無記心現在生起時，得到比丘戒（bhiksu-samvara，比丘戒）。九種同時發生的情況是：善的五識以及依靠無色界的盡智、無生智現在生起時，得到比丘戒。或者靜慮（dhyana，禪定）所攝的盡智、無生智，相應的意識現在生起時。十種同時發生的情況是：善的意識沒有隨轉色，與正見相應現在生起時，得到比丘戒。那些允許也使用加行善心的人。

【English Translation】 English version: Completion. Three occurring simultaneously refers to the evil karma created by prior prayoga (preparatory action), when afflictions such as greed arise, all three aspects of body, speech, and mind simultaneously reach completion. If one sends a messenger to commit murder, or engages in sexual misconduct oneself, these are completed simultaneously. If one performs two actions oneself, one should apply yoniso manasikara (reasoned attention). If evil karma created by prior prayoga arises along with other defiled minds such as greed, or with undefiled minds, all three aspects of body, speech, and mind simultaneously reach completion. If other defiled minds such as greed arise, it naturally constitutes karma. For speech karma such as divisive speech and false speech, sending a messenger to do it, etc., one should apply yoniso manasikara. Four occurring simultaneously refers to wanting to harm others by speaking false words or harsh words, one mental karma path and three verbal karma paths. If one sends two messengers and engages in sexual misconduct oneself. If evil karma created by prior prayoga arises when afflictions such as greed arise, all three aspects of body, speech, and mind simultaneously reach completion. Such cases should be understood by analogy. Five, six, and seven occurring simultaneously should be explained accordingly. Eight occurring simultaneously refers to having previously created six evil karmas through prayoga, and engaging in sexual misconduct oneself, simultaneously reaching completion. Other cases can be understood by analogy. The latter three (referring to good karma paths) do not occur simultaneously, so there are no cases of nine or ten occurring simultaneously. Thus, it has been explained that the number of evil karma paths occurring simultaneously with cetanā (volition) varies. Good karma paths and cetanā can generally accommodate up to ten, but specifically, based on obvious aspects, one, eight, and five are excluded. Two occurring simultaneously refers to when the good five consciousnesses and the ksaya-jnana (knowledge of exhaustion) and anutpada-jnana (knowledge of non-arising) relying on the formless realm are present, there are no seven unscattered good qualities. The prajna (wisdom) associated with this is not of the nature of seeing. It occurs simultaneously with arupa-samapatti (formless absorption) because there is no discipline. Three occurring simultaneously refers to when the consciousness associated with samyag-drsti (right view) is present, there are no seven kinds of form-related good. Four occurring simultaneously refers to when an evil, unspecified mind is present, one obtains the uposatha-samvara (Uposatha vows), upasaka-samvara (Upasaka vows), and sramanera-samvara (Sramanera vows). Six occurring simultaneously refers to when the good five consciousnesses are present, one obtains the three higher vows (Bhikkhu vows, Bhikkhuni vows, Sramanera/Sramanerika vows). Seven occurring simultaneously refers to when the good consciousness without accompanying form, associated with samyag-drsti, is present, one obtains the three higher vows. Or when an evil, unspecified mind is present, one obtains the bhiksu-samvara (Bhikkhu vows). Nine occurring simultaneously refers to when the good five consciousnesses and the knowledge of exhaustion and knowledge of non-arising relying on the formless realm are present, one obtains the Bhikkhu vows. Or when the knowledge of exhaustion and knowledge of non-arising included in dhyana (meditative absorption), and the corresponding consciousness are present. Ten occurring simultaneously refers to when the good consciousness without accompanying form, associated with samyag-drsti, is present, one obtains the Bhikkhu vows. Those who permit also use the prayoga of wholesome mind.

受散律儀。作是通說。或餘一切有隨轉色。正見相應心正起位。別據顯相所遮如是。通據隱顯則無所遮。謂離律儀有一八五。一俱轉者。謂惡無記心現在前時。得一支遠離。五俱轉者。謂善意識無隨轉色。正見相應現在前時。得二支等。八俱轉者。謂此意識現在前時。得五支等善惡業道。於何界趣處。幾唯成就。幾亦通現行。頌曰。

不善地獄中　　粗雜瞋通二　貪邪見成就　　北洲成后三　雜語通現成　　余欲十通二　善於一切處　　后三通現成　無色無想天　　前七唯成就　余處通成現　　除地獄北洲

論曰。且於不善十業道中。那落迦中三通二種。謂粗惡語。雜穢語。瞋三種皆通現行。成就苦逼相罵故。有粗惡語。怨嘆悲叫故有雜穢語身心粗強。𢤱戾不調由互相憎。故有瞋恚貪及邪見。成而不行。無可愛境故。現見業果故。無相害法故無殺生。謂彼俱由業盡故死無攝財。女故無盜。淫以無用。故無虛誑語。或虛誑語令他想倒。彼想常倒故無誑語。彼常離故。或無用故。無離間語。北俱盧洲貪瞋邪見皆定成就。而不現行。不攝我所故。身心柔軟故。無惱害事故無惡意樂故唯雜穢語。彼通現成。由彼有時染心歌詠壽量定故。無有殺生。無攝財物及女人故。無不與取及欲邪行。無誑心故。無誑虛

【現代漢語翻譯】現代漢語譯本：受持散律儀（Samvara，戒律）時，可以這樣概括說明。或者說，所有伴隨轉變的色法（rupa，物質現象），當與正見（samyag-drsti，正確的見解）相應的心生起時，會特別依據明顯的相狀來遮止（惡行），就像這樣。如果從隱蔽和明顯的角度全面來看，就沒有什麼可以遮止的。也就是說，離開律儀，有一支、八支和五支的情況。一支俱轉是指，當不善和無記的心念出現時，會得到一支遠離（惡行）。五支俱轉是指，當善的意識沒有伴隨轉變的色法，並且與正見相應而出現時，會得到兩支等等（善行）。八支俱轉是指，當這種意識出現時，會得到五支等等善惡業道。在哪個界（dhatu，領域）、趣（gati，去處）、處（ayatana，場所），哪些是唯有成就（siddha，已獲得），哪些也通於現行（vartamana，正在實行）？頌文說：

『不善地獄中，粗雜瞋通二，貪邪見成就，北洲成后三，雜語通現成，余欲十通二，善於一切處，后三通現成，無色無想天，前七唯成就，余處通成現，除地獄北洲。』

論述：首先，在不善的十業道（karma-patha，行為途徑）中，在那落迦（Naraka，地獄）中有三種通於兩種情況，即粗惡語、雜穢語和瞋三種都通於現行。因為受苦逼迫而互相謾罵，所以有粗惡語；因為怨恨嘆息和悲鳴，所以有雜穢語；身心粗暴強硬，乖戾不調順，由於互相憎恨，所以有瞋恚。貪（lobha，貪婪）和邪見（mithya-drsti，錯誤的見解）是成就而不實行。因為沒有可愛的境界，因為親眼見到業果，因為沒有互相傷害的條件，所以沒有殺生。也就是說，他們都是因為業力耗盡而死亡，沒有攝取財物的機會，沒有女性，所以沒有偷盜和邪淫。因為沒有虛誑語的必要，或者虛誑語會使他人想法顛倒，而他們的想法常常是顛倒的，所以沒有虛誑語。他們常常分離，或者沒有必要，所以沒有離間語。在北俱盧洲（Uttarakuru，北俱盧洲），貪、瞋、邪見都是必定成就的，但不現行。因為不攝取我所（mamata，我的所有物），身心柔軟，沒有惱害的事情，沒有惡意的快樂，所以只有雜穢語。他們通於現成，因為他們有時會用染污的心歌唱，並且壽命是固定的，所以沒有殺生。因為沒有攝取財物和女人的機會，所以沒有不與取和欲邪行。因為沒有欺騙的心，所以沒有虛誑。

【English Translation】 English version: When undertaking the Samvara (precepts), a general explanation can be given as follows. Or, all the accompanying and transforming 'rupa' (material phenomena), when the mind corresponding to 'samyag-drsti' (right view) arises, will specifically rely on obvious appearances to prevent (evil deeds), just like this. If viewed comprehensively from both hidden and obvious perspectives, there is nothing to prevent. That is, apart from the precepts, there are cases of one branch, eight branches, and five branches. 'One branch co-occurring' means that when unwholesome and neutral thoughts arise, one branch of abstaining (from evil deeds) is obtained. 'Five branches co-occurring' means that when wholesome consciousness, without accompanying and transforming 'rupa', arises in accordance with 'samyag-drsti' (right view), two branches, etc. (of good deeds) are obtained. 'Eight branches co-occurring' means that when this consciousness arises, five branches, etc. of wholesome and unwholesome 'karma-patha' (paths of action) are obtained. In which 'dhatu' (realm), 'gati' (destination), 'ayatana' (place), which are only 'siddha' (accomplished), and which also extend to 'vartamana' (presently practiced)? The verse says:

'In unwholesome hells, coarse, mixed, and anger all extend to two; greed and wrong views are accomplished; in Uttarakuru, the latter three are accomplished; mixed speech extends to present accomplishment; the remaining desires extend to two; goodness is in all places; the latter three extend to present accomplishment; in the Formless and Non-Perception heavens, the first seven are only accomplished; in other places, accomplishment and present practice extend, except for hells and Uttarakuru.'

Treatise: Firstly, among the ten unwholesome 'karma-patha' (paths of action), in 'Naraka' (hell), three extend to two kinds, namely coarse speech, mixed speech, and anger all extend to present practice. Because of mutual cursing due to suffering, there is coarse speech; because of resentment, sighs, and cries, there is mixed speech; the body and mind are rough and strong, perverse and unharmonious, due to mutual hatred, so there is anger. 'Lobha' (greed) and 'mithya-drsti' (wrong view) are accomplished but not practiced. Because there are no lovely objects, because the results of karma are seen directly, because there are no conditions for harming each other, there is no killing. That is, they all die because of the exhaustion of karma, there is no opportunity to acquire wealth, there are no women, so there is no stealing or sexual misconduct. Because there is no need for false speech, or false speech would cause others' thoughts to be inverted, and their thoughts are always inverted, so there is no false speech. They are often separated, or there is no need, so there is no divisive speech. In 'Uttarakuru' (North Kurukshetra), greed, anger, and wrong views are all certainly accomplished, but not practiced. Because they do not grasp at 'mamata' (mine-ness), the body and mind are soft, there are no harmful events, there is no malicious joy, so there is only mixed speech. They extend to present accomplishment, because they sometimes sing with defiled minds, and their lifespan is fixed, so there is no killing. Because there is no opportunity to acquire wealth and women, there is no stealing or sexual misconduct. Because there is no deceitful mind, there is no false speech.

語。或無用故。常和穆故無離間語。言清美故無粗惡語。除前地獄北俱盧洲。余欲界中十皆通二。謂于欲界天鬼傍生及人三洲。十惡業道皆通成現。然有差別。謂天鬼傍生。前七業道唯有處中攝。無不律儀。人三洲中。二種俱有。已說不善善業道中無貪等三。於三界五趣皆通二種。謂成就現行。身語七支。無色無想。但容成就。必不現行。謂聖有情生無色界。成就過未。無漏律儀。無想有情。必成過未。第四靜慮。靜慮律儀。然聖隨依。何靜慮地。曾起曾滅。無漏尸羅。生無色時。成彼過去。若未來世。六地皆成。二處皆無。現起義者。無色唯有。四蘊性故。無想有情無定心故。律儀必託大種定心。二處互無故不現起。余界趣處除地獄北洲七善。皆通現行及成就。然有差別。謂鬼傍生。有離律儀。處中業道。若於色界唯有律儀。三洲欲天皆具二種。

說一切有部顯宗論卷第二十二大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第二十三

尊者眾賢造

三藏法師玄奘奉　詔譯辯業品第五之六

善惡業道得果云何。頌曰。

皆能招異熟　　等流增上果　此令他受苦　　斷命壞威故

論曰。且先分別十惡業道各招三果。其三者何。異熟等

【現代漢語翻譯】現代漢語譯本語。或者因為沒有用處。因為常常和睦所以沒有離間語。因為言語清晰美好所以沒有粗暴惡劣的語言。除了地獄和北俱盧洲，其餘欲界中的十種惡業道都通於兩種情況，即成就和現行。然而存在差別。天、鬼、傍生，前七種業道只有處中攝，沒有不律儀。人類的三大洲中，兩種情況都有。已經說過的善業道中，無貪等三種情況，在三界五趣中都通於兩種情況，即成就和現行。身語七支，無色界和無想天，只容許成就，必定不會現行。聖者有情如果生於無色界，成就過去和未來的無漏律儀。無想有情，必定成就過去和未來的第四靜慮的靜慮律儀。然而聖者隨所依據的任何靜慮地，曾經生起和滅去的無漏尸羅（śīla，戒律），在生於無色界時，成就那些過去的。如果未來世，六地都成就。這兩個地方都沒有現起的情況。無色界只有四蘊，無想有情因為沒有定心。律儀必定依託大種定心，這兩個地方互相沒有，所以不現起。其餘的界、趣、處，除了地獄和北俱盧洲的七種善業，都通於現行和成就。然而存在差別。鬼和傍生，有離律儀和處中業道。如果對於**只有律儀。三大洲的人類和欲界天都具備兩種情況。

《說一切有部顯宗論》卷第二十二大正藏第 29 冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第二十三

尊者眾賢造

三藏法師玄奘奉詔譯《辯業品》第五之六

善惡業道得到的結果是怎樣的？頌曰：

都能招感異熟果，等流果，增上果，這些（惡業道）使他人遭受痛苦，斷送性命，破壞威勢的緣故。

論曰：首先分別十惡業道各自招感的三種果報。這三種果報是什麼？異熟果、等

【English Translation】 English version Speech. Or because it is useless. Because it is always harmonious, there is no divisive speech. Because the language is clear and beautiful, there is no coarse or evil language. Except for hell and Uttarakuru (北俱盧洲, one of the four continents in Buddhist cosmology), the ten evil karmic paths in the remaining desire realm all encompass two situations, namely accomplishment and manifestation. However, there are differences. Devas (天, gods), ghosts, and animals, the first seven karmic paths only have the intermediate category, without non-restraint. In the three continents of humans, both situations exist. In the good karmic paths that have already been discussed, the three situations of non-greed, etc., in the three realms and five destinies all encompass two situations, namely accomplishment and manifestation. The seven branches of body and speech, the Formless Realm and the Non-Perception Heaven, only allow accomplishment, and will definitely not manifest. If a holy being is born in the Formless Realm, they accomplish past and future non-outflow restraints. Non-perception beings definitely accomplish the past and future meditative restraints of the Fourth Dhyana (第四靜慮, the fourth level of meditative absorption). However, the holy being, depending on whichever dhyana ground they rely on, the non-outflow śīla (尸羅, moral discipline) that has arisen and ceased, when born in the Formless Realm, accomplishes those past ones. If in the future, all six grounds are accomplished. Neither of these two places has the situation of manifestation. The Formless Realm only has the four aggregates, and non-perception beings do not have a fixed mind. Restraint must rely on the great element of a fixed mind, and these two places do not have each other, so they do not manifest. The remaining realms, destinies, and places, except for the seven good karmas of hell and Uttarakuru, all encompass manifestation and accomplishment. However, there are differences. Ghosts and animals have the karmic paths of non-restraint and the intermediate category. If for ** there is only restraint. Humans in the three continents and the desire realm devas all possess both situations.

Treatise on the Manifestation of the Doctrine of the Sarvastivada School, Volume 22 Taisho Tripitaka, Volume 29, No. 1563, Abhidharmakosha-bhasya

Treatise on the Manifestation of the Doctrine of the Sarvastivada School, Volume 23

Composed by Venerable Samghabhadra (眾賢)

Translated by Tripitaka Master Xuanzang (玄奘) under Imperial Order Chapter 5.6: Analysis of Karma

What are the results obtained from good and evil karmic paths? Verse:

All can bring about the Vipaka-phala (異熟果, result of maturation), the Nisyanda-phala (等流果, result of outflow), and the Adhipati-phala (增上果, result of dominance). These (evil karmic paths) cause others to suffer, end lives, and destroy power.

Treatise: First, distinguish the three kinds of results that each of the ten evil karmic paths brings about. What are these three results? The Vipaka-phala, the Nisyanda-

流增上別故。謂於十種。若習若修。若多所作。由此力故生捺落迦。是異熟果。從彼出已來生此間。人同分中受等流果。謂殺生者壽量短促。不與取者資財乏匱。欲邪行者妻不貞良。虛誑語者多遭誹謗。離間語者親友乖穆。粗惡語者恒聞惡聲。雜穢語者言不威肅。貪者貪盛。瞋者瞋增。邪見者癡增上。近增上果亦名等流。此十所招增上果者。謂外所有諸資生具。由殺生故光澤鮮少。不與取故多遭霜雹。稼穡微薄果實希少。欲邪行故多諸塵埃。虛誑語故多諸臭穢。離間語故所居險曲。粗惡語故多諸惡觸。田豐荊棘磽確鹹鹵。雜穢語故時候變改。貪故果少。瞋故果辣。由邪見故果少或無。是名業道增上果別。為一殺業感地獄已。復感短壽外惡果耶。有餘師言。即一殺業先受異熟。次近增上。后遠增上。故有三果。理實殺時。能令所殺受苦命斷壞失威光。令他苦故生於地獄。斷他命故人中壽短。先是加行果。后是根本果。根本近分俱名殺生。由壞威光感惡外具。是故殺業得三種果。余惡業道如理應思。由此應準知善業道三果。且於離殺。若習若修若多所作。由此力故生於天中受異熟果。從彼歿已來生人中。受極長壽。近增上果。即復由此感諸外具有大威光。遠增上果。余善三果翻惡應說。又契經說。八邪支中分色業為三。謂

【現代漢語翻譯】現代漢語譯本由於增長的差別，指的是對於十種（惡業），如果習慣、修習、或者經常做，由於這種力量會導致墮入捺落迦（地獄），這是異熟果（成熟的果報）。從那裡出來后，來到人間，在人類的同類中承受等流果（與之前行為相似的果報）。也就是說，殺生的人壽命短促，偷盜的人資財匱乏，邪淫的人妻子不貞良，說謊的人經常遭受誹謗，離間他人的人親友不和睦，說粗惡語的人經常聽到惡聲，說雜穢語的人言語沒有威嚴，貪婪的人貪慾更加旺盛，嗔怒的人嗔恨更加強烈，邪見的人愚癡更加增長。近增上果（對環境的影響）也叫做等流果。這十種（惡業）所招致的增上果，指的是外在所有的各種生活資料。由於殺生，（土地）光澤鮮少；由於偷盜，經常遭受霜雹，莊稼稀少，果實稀少；由於邪淫，多有塵埃；由於說謊，多有臭穢；由於離間，所居住的地方險峻彎曲；由於說粗惡語，多有令人不快的觸感，田地裡長滿荊棘，土地貧瘠且含鹽堿；由於說雜穢語，氣候變化異常；由於貪婪，果實稀少；由於嗔怒，果實辛辣；由於邪見，果實稀少甚至沒有。這叫做業道的增上果的差別。因為一個殺業已經感召了地獄，還會感召短壽和外在的惡果嗎？有其他老師說，就是這一個殺業，先承受異熟果，然後是近增上果，最後是遠增上果，所以有三種果報。實際上，殺生的時候，能夠讓被殺者遭受痛苦、喪失生命、威光壞滅。因為使他人痛苦，所以會墮入地獄；因為斷他人性命，所以在人中壽命短促。先前是加行果（準備行為的果報），之後是根本果（直接行為的果報）。根本和近分（接近根本行為的行為）都叫做殺生。由於破壞（他人）威光，感召惡劣的外在環境。因此，殺業得到三種果報。其餘的惡業道也應該按照這個道理來思考。由此應該類推得知善業道的三種果報。比如對於不殺生，如果習慣、修習、或者經常做，由於這種力量會導致生於天中，承受異熟果。從那裡死後，來到人間，承受極其長壽。近增上果，也就是由此感召各種外在事物具有大的威光。遠增上果。其餘的善業的三種果報，可以反過來對應惡業來說明。還有契經（佛經）說，八邪支（八種錯誤的修行方法）中，將色業（與身體有關的惡業）分為三種，即

【English Translation】 English version Due to the distinction of increase, it refers to the ten (evil deeds). If one is accustomed to, cultivates, or frequently engages in them, this power leads to rebirth in Naraka (hell), which is the Vipaka-phala (result of maturation). After emerging from there, one is born in this world, among the human kind, and experiences the Nisyanda-phala (result of outflow), which is similar to the previous actions. That is, those who kill living beings have short lifespans, those who steal lack wealth, those who engage in sexual misconduct have unfaithful spouses, those who lie are often slandered, those who sow discord have estranged friends and relatives, those who speak harshly constantly hear unpleasant sounds, those who speak frivolous words lack authority in their speech, the greedy become more greedy, the angry become more angry, and those with wrong views increase in ignorance. The Adhipati-phala (dominant result) is also called Nisyanda-phala. The Adhipati-phala caused by these ten (evil deeds) refers to all external resources for living. Due to killing, (the land) has little luster; due to stealing, it often suffers from frost and hail, crops are sparse, and fruits are scarce; due to sexual misconduct, there is much dust; due to lying, there is much stench; due to discord, the place of residence is dangerous and winding; due to harsh speech, there are many unpleasant sensations, fields are full of thorns, and the land is barren and saline; due to frivolous speech, the climate changes abnormally; due to greed, fruits are few; due to anger, fruits are spicy; due to wrong views, fruits are few or nonexistent. This is called the distinction of Adhipati-phala of the paths of karma. Because one act of killing has already caused rebirth in hell, will it also cause short lifespan and external evil results? Some other teachers say that it is this one act of killing that first undergoes Vipaka-phala, then Adhipati-phala, and finally Purva-Adhipati-phala, so there are three kinds of results. In reality, when killing, it can cause the one being killed to suffer, lose their life, and have their radiance destroyed. Because it causes suffering to others, one will fall into hell; because it takes the lives of others, one will have a short lifespan in the human realm. The former is the Prayoga-phala (result of preparatory action), and the latter is the Mula-phala (result of the root action). Both the Mula and the proximate (actions close to the root action) are called killing. Because of destroying (others') radiance, one experiences adverse external environments. Therefore, the act of killing yields three kinds of results. The remaining evil paths of karma should be considered according to this principle. From this, one should infer the three kinds of results of the paths of good karma. For example, regarding non-killing, if one is accustomed to, cultivates, or frequently engages in it, this power leads to rebirth in heaven, experiencing Vipaka-phala. After dying from there, one is born in the human realm, experiencing extremely long life. The Adhipati-phala is that one experiences great radiance in various external things. The Purva-Adhipati-phala. The three kinds of results of the remaining good deeds can be explained by reversing the corresponding evil deeds. Furthermore, the Sutra (Buddhist scripture) says that among the eight wrong paths (eight incorrect practices), the physical karma (evil deeds related to the body) is divided into three, namely

邪語業命離邪語業。邪命是何。雖離彼無而別說者。頌曰。

貪生身語業　　邪命難除故　執命資貪生　　違經故非理

論曰。瞋癡所生身語二業。如次唯名邪語邪業。從貪所生身語二業。名邪語邪業。亦說名邪命。以難除故異二別立。貪細能奪諸有情心。極聰慧人猶難禁護。故此對二為極難除。諸在家人邪見難斷。以多妄執吉祥等故。諸出家者邪命難除。所有命緣皆屬他故。為于正命令殷重修。故佛離前別說為一。有餘師執。緣命資具貪慾所生身語二業方名邪命。非余貪生。所以者何。為自戲樂作歌舞等非資命故。此違經故。理定不然。戒蘊經中觀象斗等世尊亦立在邪命中。邪受外塵虛延命故。由此非獨命資糧貪。所發身語方名邪命。正語業命翻此應知。諸業道中隨粗細說先身後語。八道支內據順相生先語後身。故契經中說尋伺已發語。如前所說。果有五種。何等業有幾果。頌曰。

斷道有漏業　　具足有五果　無漏業有四　　謂唯除異熟　余有漏善惡　　亦四除離系　余無漏無記　　三除前所除

論曰。道能證斷及能斷惑。得斷道名。即無間道。此道有二種。謂有漏無漏。有漏道業具有五果。等流果者。謂自地中后等若增諸相似法。異熟果者。謂自地中斷道所招可愛異熟。離系果者

【現代漢語翻譯】現代漢語譯本『邪語業命離邪語業』，即遠離由邪語所產生的行為。『邪命』（ājīvika，以不正當的手段謀生）是什麼？即使遠離了邪語業，為什麼還要單獨說明邪命呢？頌文說：『貪圖生存的身語行為，邪命難以去除，執著于維持生命的資財而貪圖生存，這違背了佛經的教義，所以是不合理的。』論述：由嗔恚和愚癡所產生的身語二業，僅僅被稱為邪語和邪業。而由貪慾所產生的身語二業，既可以被稱為邪語和邪業，也可以被稱為邪命。因為貪慾難以去除，所以將邪命從邪語和邪業中分離出來單獨說明。貪慾非常細微，能夠奪取所有有情的心，即使是非常聰明的人也難以禁止和守護。因此，相對於邪見和邪業，邪命是極難去除的。在家之人，邪見難以斷除，因為他們大多錯誤地執著于吉祥等等。出家之人，邪命難以斷除，因為他們所有的生活來源都依賴於他人。爲了使人們對修正命（正當的謀生方式）更加重視，所以佛陀將邪命從前面所說的邪語和邪業中分離出來單獨說明。有些論師認為，只有爲了獲取維持生命的資具而產生的貪慾所導致的身語行為才能被稱為邪命，其他的貪圖生存的行為則不能算作邪命。他們認為，爲了自我娛樂而進行的歌舞等行為，並不是爲了維持生命。這種觀點違背了佛經的教義，所以是不合理的。《戒蘊經》中，世尊也將觀看大象搏鬥等行為歸為邪命，因為這些行為虛耗時間，從而虛假地延續生命。由此可見，並非只有爲了獲取維持生命的資糧而產生的貪慾所導致的身語行為才能被稱為邪命。與邪語業命相反的，就是正語業命，應該知道。在各種業道中，根據粗細的程度，先說身業，然後說口語。在八正道中，根據相互順生的關係，先說口語，然後說身業。所以契經中說，經過尋伺之後才發出語言，就像前面所說的那樣。果報有五種。什麼樣的業有幾種果報呢？頌文說：『斷道的有漏業，具足五種果報。無漏業有四種果報，即唯獨沒有異熟果。其餘的有漏善業和惡業，也有四種果報，但沒有離系果。其餘的無漏無記業，有三種果報，即除去前面所除去的果報。』論述：道能夠證得斷滅，也能夠斷除煩惱，因此被稱為斷道。也就是指無間道。這種道有兩種，即有漏道和無漏道。有漏道業具足五種果報。等流果，指的是在本層境界中，後來產生的與自身相似的法。異熟果，指的是在本層境界中，斷道所招感的可愛異熟果。離系果，指的是……

【English Translation】 English version 'False speech, action, and livelihood are separate from false speech and action.' What is 'false livelihood' (ājīvika, wrong livelihood)? Even though it is separate from the aforementioned, why is it explained separately? The verse says: 'The actions of body and speech motivated by greed for life, false livelihood is difficult to remove. Clinging to the resources for life and being greedy for survival, this violates the teachings of the scriptures, therefore it is unreasonable.' Treatise: The actions of body and speech arising from anger and ignorance are merely called false speech and false action, respectively. The actions of body and speech arising from greed are called false speech and false action, and also called false livelihood. Because it is difficult to remove, it is established separately from the other two. Greed is subtle and can seize the minds of all sentient beings. Even the most intelligent people find it difficult to restrain and guard against it. Therefore, compared to wrong views and wrong actions, false livelihood is extremely difficult to remove. For laypeople, wrong views are difficult to eradicate because they mostly cling to auspicious things, etc., with delusion. For renunciants, false livelihood is difficult to eradicate because all their sources of livelihood depend on others. In order to make people pay more attention to right livelihood (correct means of earning a living), the Buddha separated false livelihood from the previously mentioned false speech and false action to explain it separately. Some teachers hold that only the actions of body and speech arising from greed to obtain the resources to maintain life can be called false livelihood, while other actions of greed for survival cannot be considered false livelihood. They argue that activities such as singing and dancing for self-entertainment are not for maintaining life. This view violates the teachings of the scriptures, so it is unreasonable. In the Skandha of Precepts Sutra, the World Honored One also classified activities such as watching elephant fights as false livelihood because these activities waste time, thereby falsely prolonging life. From this, it can be seen that it is not only the actions of body and speech arising from greed to obtain the resources to maintain life that can be called false livelihood. The opposite of false speech, action, and livelihood is right speech, action, and livelihood, which should be known. Among the various paths of karma, according to the degree of coarseness, body karma is mentioned first, followed by speech. In the Eightfold Path, according to the relationship of mutual arising, speech is mentioned first, followed by body. Therefore, the sutras say that speech is uttered after deliberation, as mentioned earlier. There are five types of results. What kind of karma has how many results? The verse says: 'The defiled karma of the path of severance has five results in full. The undefiled karma has four results, namely, only excluding the result of different maturation. The remaining defiled good and bad karma also has four results, but without the result of separation. The remaining undefiled and neutral karma has three results, namely, excluding the results previously excluded.' Treatise: The path can attain severance and can also sever afflictions, therefore it is called the path of severance. This refers to the path of immediate succession (無間道, anantarya-marga). There are two types of this path, namely, defiled and undefiled. Defiled path karma has five results in full. The result of outflowing similarity refers to the similar dharmas that arise later in the same realm. The result of different maturation refers to the lovely result of different maturation that is summoned by the path of severance in the same realm. The result of separation refers to...

。謂此道力斷惑所證擇滅無為。士用果者。謂道所牽俱有解脫所修及斷。言俱有者。謂俱生法。言解脫者。謂無間生即解脫道。言所修者。謂未來修。斷謂擇滅。由道力故彼得方起。增上果者。有如是說。謂離自性余有為法。唯除前生。有作是言。斷亦應是道增上果。道增上力能證彼故。即斷道中無漏道業。唯有四果。謂除異熟。余有漏善。及不善業。亦有四果。謂除離系。異前斷道故說為余。次後余言例此應釋。謂余無漏及無記業唯有三果。除前所除。謂除前所除異熟及離系。已總分別諸業有果。次辯異門業有果相。于中先辯善等三業。頌曰。

善等於善等　　初有四二三　中有二三四　　后二三三果

論曰。最後所說。皆如次言。顯隨所應。遍前門義。且善不善無記三業。一一為因。如其次第對善不善無記三法辯有果數。后例應知。謂初善業。以善法為四果。除異熟。以不善為二果。謂士用及增上。以無記為三果。除等流及離系中不善業。以善法為二果。謂士用及增上。以不善為三果。除異熟及離系。以無記為四果。除離系等流果者。謂見苦所斷一切不善業。及見集所斷遍行不善業。以欲界中身邊見品諸無記法為等流故。后無記業。以善法為二果。謂士用及增上。以不善為三果。除異熟及離系等流果

【現代漢語翻譯】現代漢語譯本：所謂的道力斷惑所證得的擇滅無為（Nirvana attained through wisdom, cessation through discrimination）。士用果（Purushakara-phala, fruit of effort）是指由道所牽引的俱有解脫（Sahabhu-vimoksha, simultaneous liberation）所修習和斷除的。這裡說的『俱有』，指的是俱生法（Sahaja-dharma, innate dharma）。『解脫』指的是無間生（Anantara-utpāda, immediate arising），也就是解脫道（Vimoksha-marga, path of liberation）。『所修』指的是未來修習。『斷』指的是擇滅（Pratisankhya-nirodha, cessation through wisdom）。由於道的力量，它們才能得以生起。增上果（Adhipati-phala, dominant fruit），有人這樣說，指的是離開自性的其餘有為法（Samskrta-dharma, conditioned dharmas），唯獨排除前生。也有人說，『斷』也應該是道的增上果，因為道增上力能夠證得它。在斷道（Chedana-marga, path of cutting off）中，無漏道業（Anasrava-karma, karma free from outflows）只有四種果，即排除異熟果（Vipaka-phala, fruit of maturation）。其餘的有漏善業（Sasrava-kusala-karma, wholesome karma with outflows）和不善業（Akusala-karma, unwholesome karma）也有四種果，即排除離系果（Visamyoga-phala, fruit of separation）。因為與前面的斷道不同，所以說是『其餘』。後面的『其餘』也應該按照這個例子來解釋。其餘的無漏業（Anasrava-karma, karma free from outflows）和無記業（Avyakrta-karma, neutral karma）只有三種果，排除前面所排除的，即排除異熟果和離系果。已經總的分別了各種業的果報，接下來辨別不同門類的業的果報相。其中先辨別善業、不善業和無記業。頌曰：善等於善等，初有四二三；中有二三四，后二三三果。論曰：最後所說的，都按照次第來說，顯示隨所應，遍及前面的門義。暫且說善、不善、無記三種業，一一作為因，按照次第對善、不善、無記三種法辨別有果的數量。後面可以依此類推。最初的善業，以善法為四果，排除異熟果；以不善法為二果，即士用果和增上果；以無記法為三果，排除等流果（Nisyanda-phala, fruit of outflow）和離系果。中間的不善業，以善法為二果，即士用果和增上果；以不善法為三果，排除異熟果和離系果；以無記法為四果，排除離系果。等流果指的是見苦所斷的一切不善業，以及見集所斷的遍行不善業，因為以欲界中身邊見品（Satkayadrishti, view of self）的各種無記法作為等流的緣故。後面的無記業，以善法為二果，即士用果和增上果；以不善法為三果，排除異熟果和離系果，等流果。

【English Translation】 English version: This refers to the cessation of affliction attained through the power of the path, the unconditioned Nirvana (Nirvana attained through wisdom, cessation through discrimination) achieved through discrimination. The 'Purushakara-phala' (Purushakara-phala, fruit of effort) refers to the cultivation and cutting off of Sahabhu-vimoksha (Sahabhu-vimoksha, simultaneous liberation) drawn by the path. 'Sahabhu' refers to Sahaja-dharma (Sahaja-dharma, innate dharma). 'Vimoksha' refers to Anantara-utpāda (Anantara-utpāda, immediate arising), which is the Vimoksha-marga (Vimoksha-marga, path of liberation). 'Cultivation' refers to future cultivation. 'Cutting off' refers to Pratisankhya-nirodha (Pratisankhya-nirodha, cessation through wisdom). Due to the power of the path, they can arise. The 'Adhipati-phala' (Adhipati-phala, dominant fruit), as some say, refers to the remaining conditioned dharmas (Samskrta-dharma, conditioned dharmas) apart from their own nature, excluding only the previous life. Others say that 'cutting off' should also be the Adhipati-phala of the path, because the dominant power of the path can attain it. In the Chedana-marga (Chedana-marga, path of cutting off), Anasrava-karma (Anasrava-karma, karma free from outflows) has only four fruits, excluding Vipaka-phala (Vipaka-phala, fruit of maturation). The remaining Sasrava-kusala-karma (Sasrava-kusala-karma, wholesome karma with outflows) and Akusala-karma (Akusala-karma, unwholesome karma) also have four fruits, excluding Visamyoga-phala (Visamyoga-phala, fruit of separation). Because it is different from the previous path of cutting off, it is said to be 'remaining'. The subsequent 'remaining' should be explained in the same way. The remaining Anasrava-karma (Anasrava-karma, karma free from outflows) and Avyakrta-karma (Avyakrta-karma, neutral karma) have only three fruits, excluding what was previously excluded, namely Vipaka-phala and Visamyoga-phala. Having generally distinguished the fruits of various karmas, next, we will distinguish the aspects of the fruits of karma in different categories. Among them, we will first distinguish wholesome, unwholesome, and neutral karma. The verse says: 'Wholesome, unwholesome, and neutral are equal to wholesome, unwholesome, and neutral; initially, there are four, two, and three; in the middle, there are two, three, and four; finally, two, three, and three fruits.' The treatise says: What is said last is all said in order, showing that it applies as appropriate, covering the meaning of the previous categories. For the time being, let's say that wholesome, unwholesome, and neutral karma, each as a cause, distinguish the number of fruits for wholesome, unwholesome, and neutral dharmas in order. The following can be inferred by analogy. The initial wholesome karma has four fruits with wholesome dharmas, excluding Vipaka-phala; it has two fruits with unwholesome dharmas, namely Purushakara-phala and Adhipati-phala; it has three fruits with neutral dharmas, excluding Nisyanda-phala (Nisyanda-phala, fruit of outflow) and Visamyoga-phala. The intermediate unwholesome karma has two fruits with wholesome dharmas, namely Purushakara-phala and Adhipati-phala; it has three fruits with unwholesome dharmas, excluding Vipaka-phala and Visamyoga-phala; it has four fruits with neutral dharmas, excluding Visamyoga-phala. Nisyanda-phala refers to all unwholesome karma cut off by seeing suffering, and pervasive unwholesome karma cut off by seeing the origin, because it uses various neutral dharmas of Satkayadrishti (Satkayadrishti, view of self) in the desire realm as the cause of outflow. The subsequent neutral karma has two fruits with wholesome dharmas, namely Purushakara-phala and Adhipati-phala; it has three fruits with unwholesome dharmas, excluding Vipaka-phala and Visamyoga-phala, and Nisyanda-phala.

者。謂身邊見品諸無記業。以五部不善為等流故。以無記為三果。如不善。已辯三性。當辯三世。頌曰。

過於三各四　　現於未亦爾　現於現二果　　未于未果三

論曰。過去現在未來三業。一一為因。如其所應。以過去等。為果別者。謂過去業。以三世法各為四果。除離系。現在業。以未來為四果。如前說。以現在為二果。謂士用及增上。未來世業。以未來為三果。除等流及離系。不說后業有前果者。前法定非后業果故。已辯三世。當辯諸地。頌曰。

同地有四果　　異地二或三

論曰。于諸地中隨何地業。以同地法為四果。除離系。若是有漏以異地法為二果。謂士用及增上。若是無漏以異地法為三果。除異熟及離系。不墮界故不遮等流。已辯諸地。當辯學等。頌曰。

學於三各三　　無學一三二　非學非無學　　有二二五果

論曰。學等三業。一一為因。如其次第。各以三法為果別者。謂學業。以學法為三果。除異熟及離系。以無學法為三亦爾。以非二為三果。除異熟及等流。無學業以學法為一果。謂增上。以無學為三果除異熟及離系。以非二為二果。謂士用及增上。非二業。以學法為二果。謂士用及增上。以無學法為二亦爾。以非二為五果。已辯學等。當辯見所斷等。頌

【現代漢語翻譯】現代漢語譯本：是指身邊見品中的所有無記業（既非善業也非惡業的業）。因為它們以五部不善業為等流果（相似的果報），所以無記業可以產生三種果報，類似於不善業。以上已經辨析了三種性質的業，接下來應當辨析三種時態的業。頌文說：

『過去的三種業，每一種各有四種果報；現在的業對於未來也是如此。現在的業對於現在有二種果報，未來的業對於未來有三種果報。』

論述：過去、現在、未來三種業，每一種作為因，都各自產生相應的果報。之所以說過去業可以產生三種時態的果報，是因為過去業可以以三世的法作為四種果報，除了離系果（解脫的果報）。現在業可以以未來法作為四種果報，如前所述。以現在法作為兩種果報，即士用果（由作用產生的果報）和增上果（增強的果報）。未來世的業，可以以未來法作為三種果報，除了等流果和離系果。這裡沒有說後來的業會產生之前的果報，是因為之前的法已經確定，不會是後來的業的果報。以上已經辨析了三種時態的業，接下來應當辨析諸地的業。頌文說：

『在同一地的業有四種果報，在不同地的業有二種或三種果報。』

論述：在諸地（不同的境界）中，無論在哪一地的業，都可以以同一地的法作為四種果報，除了離系果。如果是有漏業（有煩惱的業），可以以不同地的法作為二種果報，即士用果和增上果。如果是無漏業（沒有煩惱的業），可以以不同地的法作為三種果報，除了異熟果（成熟的果報）和離系果。因為不墮入界限，所以不遮止等流果。以上已經辨析了諸地的業，接下來應當辨析有學等業。頌文說：

『有學的業對於三種法，每一種各有三種果報；無學的業對於學法有一種果報，對於無學法有三種果報，對於非學非無學法有二種果報。非學非無學的業，對於學法有二種果報，對於無學法也有二種果報，對於非學非無學法有五種果報。』

論述：有學、無學、非學非無學這三種業，每一種作為因，都按照順序，各自以三種法作為果報。有學業，以學法作為三種果報，除了異熟果和離系果。以無學法作為三種果報也是如此。以非學非無學法作為三種果報，除了異熟果和等流果。無學業以學法作為一種果報，即增上果。以無學法作為三種果報，除了異熟果和離系果。以非學非無學法作為二種果報，即士用果和增上果。非學非無學的業，以學法作為二種果報，即士用果和增上果。以無學法作為二種果報也是如此。以非學非無學法作為五種果報。以上已經辨析了有學等業，接下來應當辨析見所斷等業。頌文

【English Translation】 English version: Refers to all indeterminate (neither good nor bad) karma within the scope of 'seeing' (referring to the stage of Stream-enterer in Buddhist practice). Because these karmas have the 'five categories of unwholesome karma' as their 'equal-flowing result' (a result similar to the cause), indeterminate karma can produce three types of results, similar to unwholesome karma. Having discussed the three natures (wholesome, unwholesome, and indeterminate), we should now discuss the three times (past, present, and future). The verse says:

'Each of the three past karmas has four results; the present karma is also like this for the future. The present karma has two results for the present, and the future karma has three results for the future.'

Commentary: The three karmas of past, present, and future, each as a cause, produce corresponding results. The reason for saying that past karma can produce results in the three times is that past karma can use the dharmas of the three times as four results, except for the 'result of separation' (liberation). Present karma can use future dharmas as four results, as mentioned before. It uses present dharmas as two results, namely the 'volitional result' (result from action) and the 'augmenting result' (enhancing result). Future karma can use future dharmas as three results, except for the 'equal-flowing result' and the 'result of separation'. It is not said here that later karma produces earlier results because the earlier dharma is already determined and will not be the result of later karma. Having discussed the three times, we should now discuss the karmas of the various realms. The verse says:

'Karma in the same realm has four results; karma in different realms has two or three results.'

Commentary: In the various realms (different states of existence), no matter which realm the karma is in, it can use the dharmas of the same realm as four results, except for the 'result of separation'. If it is 'defiled karma' (karma with afflictions), it can use the dharmas of different realms as two results, namely the 'volitional result' and the 'augmenting result'. If it is 'undefiled karma' (karma without afflictions), it can use the dharmas of different realms as three results, except for the 'result of maturation' (ripening result) and the 'result of separation'. Because it does not fall into boundaries, it does not prevent the 'equal-flowing result'. Having discussed the karmas of the various realms, we should now discuss the karmas of those in training, etc. The verse says:

'The karma of those in training has three results for each of the three dharmas; the karma of those beyond training has one result for the dharma of training, three results for the dharma of beyond training, and two results for the dharma of neither training nor beyond training. The karma of neither training nor beyond training has two results for the dharma of training, two results for the dharma of beyond training, and five results for the dharma of neither training nor beyond training.'

Commentary: The three karmas of those in training, those beyond training, and those neither in training nor beyond training, each as a cause, in order, use three dharmas as results. The karma of those in training uses the dharma of training as three results, except for the 'result of maturation' and the 'result of separation'. It is the same for using the dharma of beyond training as three results. It uses the dharma of neither training nor beyond training as three results, except for the 'result of maturation' and the 'equal-flowing result'. The karma of those beyond training uses the dharma of training as one result, namely the 'augmenting result'. It uses the dharma of beyond training as three results, except for the 'result of maturation' and the 'result of separation'. It uses the dharma of neither training nor beyond training as two results, namely the 'volitional result' and the 'augmenting result'. The karma of neither training nor beyond training uses the dharma of training as two results, namely the 'volitional result' and the 'augmenting result'. It is the same for using the dharma of beyond training as two results. It uses the dharma of neither training nor beyond training as five results. Having discussed the karmas of those in training, etc., we should now discuss the karmas to be abandoned by seeing, etc. The verse

曰。

見所斷業等　　一一各於三　初有三四一　　中二四三果　後有一二四　　皆如次應知

論曰。見所斷等三業。如次。一一為因。各以三法為果別者初見所斷業。以見所斷法為三果。除異熟及離系。以修所斷法為四果。除離系。以非所斷法為一果。謂增上中修所斷業。以見所斷法為二果。謂士用及增上。以修所斷法為四果。除離系。以非所斷法為三果。除異熟及等流后非所斷業。以見所斷法為一果。謂增上。以修所斷法為二果。謂士用及增上。以非所斷法為四果。除異熟。皆如次者。隨其所應。遍上諸門。略法應爾。因辯諸業。應復問言。如本論中所說三業。謂應作業。不應作業。及非應作非不應作。其相云何。頌曰。

染業不應作　　有說亦壞軌　應作業翻此　　俱相違第三

論曰。有說染污身語意業名不應作。以從非理作意生故。有餘師言。諸壞軌則身語意業。設是不染亦不應作。由彼不合世軌則故。謂諸無覆無記身業。若住若行若飲食等。諸有不合世俗禮儀。皆說名為壞軌身業。諸有無覆無記語業壞形言時及作者等。但有不合世俗禮儀。皆說名為壞軌語業。等起前二思名壞軌意業。此及染業名不應作。應作業者與此相翻。俱違前二。是第三業。若依世俗后亦可然。若就勝義前

【現代漢語翻譯】現代漢語譯本：答：

『見所斷業等，一一各於三，初有三四一，中二四三果，後有一二四，皆如次應知。』

論述：見所斷等三種業，依次，每一種作為因，各自以三種法作為果。區別在於，最初的見所斷業，以見所斷法為三種果，除去異熟和離系；以修所斷法為四種果，除去離系；以非所斷法為一種果，即增上。中間的修所斷業，以見所斷法為兩種果，即士用和增上；以修所斷法為四種果，除去離系；以非所斷法為三種果，除去異熟和等流。最後的非所斷業，以見所斷法為一種果，即增上；以修所斷法為兩種果，即士用和增上；以非所斷法為四種果，除去異熟。『皆如次』是指，隨其所應，普遍適用於上述各種情況。簡略的法則應當如此。因為要辨別各種業，所以應該進一步提問，如本論中所說的三種業，即應作業、不應作業，以及非應作非不應作，它們的相狀是什麼？頌文說：

『染業不應作，有說亦壞軌，應作業翻此，俱相違第三。』

論述：有說法認為，染污的身語意業名為不應作，因為它們是從非理作意產生的。有其他老師認為，破壞軌則的身語意業，即使是不染污的，也不應作，因為它們不符合世俗的規範。例如，那些無覆無記的身業，無論是站立、行走還是飲食等，凡是不符合世俗禮儀的，都稱為破壞軌則的身業。那些無覆無記的語業，在改變形狀的言語、作者等方面，只要是不符合世俗禮儀的，都稱為破壞軌則的語業。等起前兩種業的思，稱為破壞軌則的意業。這些以及染污的業，都稱為不應作。應作業與此相反。既不屬於前者，也不屬於後者，是第三種業。如果依據世俗的觀點，後者也可以是這樣。如果就勝義的觀點來看，前者

【English Translation】 English version: Answer:

'Seeing what is to be abandoned, etc., each has three; initially, there are three, four, one; in the middle, two, four, three fruits; finally, there are one, two, four; all should be understood in order.'

Treatise: The three karmas of what is to be abandoned by seeing, etc., in order, each as a cause, each with three dharmas as fruits. The difference is that the initial karma of what is to be abandoned by seeing has three fruits with the dharma of what is to be abandoned by seeing, excluding Vipāka (異熟) and Līyaka (離系); it has four fruits with the dharma of what is to be abandoned by cultivation, excluding Līyaka (離系); it has one fruit with the dharma of what is not to be abandoned, namely Adhipati (增上). The middle karma of what is to be abandoned by cultivation has two fruits with the dharma of what is to be abandoned by seeing, namely Puruṣakāra (士用) and Adhipati (增上); it has four fruits with the dharma of what is to be abandoned by cultivation, excluding Līyaka (離系); it has three fruits with the dharma of what is not to be abandoned, excluding Vipāka (異熟) and Niḥsyanda (等流). The final karma of what is not to be abandoned has one fruit with the dharma of what is to be abandoned by seeing, namely Adhipati (增上); it has two fruits with the dharma of what is to be abandoned by cultivation, namely Puruṣakāra (士用) and Adhipati (增上); it has four fruits with the dharma of what is not to be abandoned, excluding Vipāka (異熟). 'All in order' means that it universally applies to all the above situations as appropriate. The brief rule should be like this. Because various karmas are to be distinguished, one should further ask, as the three karmas mentioned in this treatise, namely karma that should be done, karma that should not be done, and karma that is neither should be done nor should not be done, what are their characteristics? The verse says:

'Defiled karma should not be done; some say also that which destroys the rules; karma that should be done is the opposite of this; the third is contrary to both.'

Treatise: Some say that defiled karma of body, speech, and mind is called karma that should not be done, because it arises from irrational attention. Other teachers say that karma of body, speech, and mind that destroys the rules, even if it is not defiled, should not be done, because it does not conform to worldly norms. For example, those uncovered and unspecified karmas of the body, whether standing, walking, or eating, etc., all that do not conform to worldly etiquette are called karmas of the body that destroy the rules. Those uncovered and unspecified karmas of speech, in terms of changing the form of speech, the author, etc., as long as they do not conform to worldly etiquette, are called karmas of speech that destroy the rules. The intention that arises from the first two karmas is called karma of the mind that destroys the rules. These and defiled karmas are called karma that should not be done. Karma that should be done is the opposite of this. That which belongs to neither the former nor the latter is the third type of karma. If based on worldly views, the latter can also be like this. If viewed from the perspective of ultimate truth, the former

說為善。謂唯善業名為應作。唯諸染業名不應作。無覆無記身語意業名非應作非不應作。然非一切不應作業皆惡行攝。唯有不善。是惡性故得惡行名。以招愛果名為妙行。招不愛果名為惡行。有覆無記雖是不應作而非惡行攝。由此所行決定不能招愛非愛果故。今於此中復應思擇。為由一業但引一生。為引多生。又為一生。但一業引為多業引。頌曰。

一業引一生　　多業能圓滿

論曰。若依正理應決定說。但由一業唯引一生。此一生言顯眾同分。以得同分方說名生。若說一生由多業引。或說一業能引多生。如是二言于理何失。且初有失。謂一生中前業果終后業果起業果別故。應有死生。或應多生。無死生理業果終起。如一生故。二俱有過。一本有中應有眾多死生有故。或應乃至無餘涅槃。中間永無死及生故。何緣定限。一趣處中。有異業果生。便有生死。有異業果起。而無死生。一業果終餘業果起。理定應立。有死有生。又許一生定為多種。造作增長業所引故。則應決定無中夭者。或應不受果。而永棄彼業。然先已說。先說者何。謂理必無。時分定業所感異熟。轉余時受。又理必無。時分定業非造作增長必受異熟故。若謂有生。由定不定多種業引。或復有生。唯為多種定業所引。故有中夭及有盡壽。此亦不

【現代漢語翻譯】現代漢語譯本：說到為善，是指只有善良的業才應該做，只有那些被染污的業不應該做。那些既非善也非惡，既不覆蓋也不記事的身體、語言和意念的業，既不應該做，也不不應該做。然而，並非所有不應該做的業都屬於惡行。只有那些不善的業，因為其本質是惡的，才被稱為惡行。那些招感可愛果報的業被稱為妙行，而那些招感不可愛果報的業被稱為惡行。那些被覆蓋且不記事的業，雖然不應該做，但不屬於惡行，因為這些行為註定不能招感可愛或不可愛的果報。現在，我們應該進一步思考：是一個業只引發一生，還是引發多生？又或者，一生只由一個業引發，還是由多個業引發？頌文說：『一個業引發一生，多個業能夠圓滿。』論述說：如果依據正理，應該確定地說，一個業只能引發一生。這裡所說的『一生』，指的是眾生的同分（Samatva-prāpti，相似性獲得）。只有獲得同分，才能被稱為『生』。如果說一生由多個業引發，或者說一個業能引發多生，這兩種說法在道理上有什麼缺失呢？首先，第一種說法有缺失，因為在一生中，前一個業的果報結束，后一個業的果報生起，業的果報是不同的，所以應該有死亡和出生，或者應該有多生，沒有死亡和出生，業的果報就結束和生起，就像一生一樣。這兩種說法都有過失，一個本有（Bhava，存在）中應該有眾多的死亡和出生，或者應該乃至進入無餘涅槃（Nirvāṇa，寂滅），中間永遠沒有死亡和出生。為什麼一定要限定在一個趣處（Gati，道）中，有不同的業果生起，就會有生死，有不同的業果生起，而沒有生死呢？一個業果結束，另一個業果生起，道理上應該確定，有死亡和出生。又允許一生一定是由多種造作增長的業所引發，那麼就應該決定沒有中途夭折的人，或者應該不接受果報，而永遠拋棄那個業。然而，先前已經說過。先前說的是什麼呢？就是道理上一定沒有，時分定業（Kāla-niyata-karma，時間決定的業）所感得的異熟果報，轉移到其他時間接受。又道理上一定沒有，時分定業不是由造作增長而必定接受異熟果報。如果說有生，是由定業和不定業多種業引發，或者有生，只是由多種定業所引發，所以有中途夭折和有盡壽的情況，這也是不合理的。

【English Translation】 English version: Speaking of doing good, it means that only virtuous actions should be done, and only defiled actions should not be done. Those actions of body, speech, and mind that are neither good nor evil, neither obscured nor noted, should neither be done nor not be done. However, not all actions that should not be done are included in evil deeds. Only those unwholesome actions, because their nature is evil, are called evil deeds. Those actions that bring about desirable results are called excellent deeds, while those that bring about undesirable results are called evil deeds. Those obscured and unnoted actions, although they should not be done, are not included in evil deeds, because these actions are destined not to bring about desirable or undesirable results. Now, we should further consider: Does one action only lead to one lifetime, or does it lead to multiple lifetimes? Or, is one lifetime only caused by one action, or by multiple actions? The verse says: 'One action leads to one lifetime; multiple actions can fulfill.' The treatise says: According to right reasoning, it should be definitively said that one action can only lead to one lifetime. The 'one lifetime' here refers to the commonality of beings (Samatva-prāpti, attainment of similarity). Only by attaining commonality can it be called 'birth.' If it is said that one lifetime is caused by multiple actions, or that one action can lead to multiple lifetimes, what is the fault in these two statements in terms of reason? First, the first statement has a fault, because in one lifetime, the result of the previous action ends, and the result of the subsequent action arises, and the results of the actions are different, so there should be death and birth, or there should be multiple births, without death and birth, the result of the action ends and arises, just like one lifetime. Both statements have faults, there should be numerous deaths and births in one existence (Bhava, being), or it should even enter into Nirvāṇa (Nirvāṇa, extinction) without remainder, without death and birth in between. Why must it be limited to one realm (Gati, path), where different karmic results arise, there will be birth and death, and where different karmic results arise, there will be no birth and death? One karmic result ends, and another karmic result arises, it should be determined in principle that there is death and birth. Also, allowing that one lifetime is definitely caused by various accumulating and increasing actions, then it should be determined that there are no people who die prematurely, or they should not receive the result and abandon that action forever. However, it has been said before. What was said before? That is, in principle, there is definitely no transfer of the ripened result felt by the time-determined action (Kāla-niyata-karma, time-determined karma) to be received at another time. Also, in principle, there is definitely no time-determined action that is not necessarily received as a ripened result by accumulation and increase. If it is said that there is birth, caused by various definite and indefinite actions, or there is birth, only caused by various definite actions, so there are cases of premature death and cases of living out one's lifespan, this is also unreasonable.

然。時分果業定不定受無決定故。若有一類中年老年。時分果業決定應受。嬰孩童子少年果業不定受者。彼復如何。理必無容離前有後。或應前位所有果業。必是定受果故。然於此中無決定理。令前位業決定受果。令后位業受果不定。故無一生多業所引。后亦有失。一業引多生。時分定業應成雜亂故。此無雜亂。如先已辯。故無一業能引多生。若爾何緣尊者無滅。自言我憶昔於一時于殊勝福田一施食異熟。從茲七返生三十三天。七生人中為轉輪聖帝。最後生在大釋迦家。豐足珍財多受快樂。毗婆沙者。已釋此言。一施食為依起多勝思。愿能引位別多異熟生故。作如是言。一施食異熟不應異熟能復感生。但為顯依一施食境起多思愿所招異熟分位差別。故作是言。或顯初基故作是說。彼由一業感一生中。大貴多財及宿生智。乘斯更造感餘生福。如是展轉至最後身生富貴家得究竟果。如有緣一迦栗沙缽拏方便勤求息利成千倍。言我本由一迦栗沙缽拏遂至今時成大富貴。是故一業唯引一生。雖言一生由一業引。而許圓滿。由多業成。譬如畫師先以一色圖其形狀后填眾彩。今於此中。一色所喻。為一類業。為一剎那。若喻一類違此宗理。以非一業。引一生言。可約一類。類必多故。多引一生。不應理故。若言一色喻一剎那。非一

【現代漢語翻譯】現代漢語譯本然。如果時分和果報是確定的，那麼是否接受果報就沒有不確定的情況。如果有一類中年和老年人，他們的時分和果報是確定要接受的，那麼嬰孩、兒童和少年，他們的果報是不確定接受的，這又該如何解釋呢？道理上必然不能脫離前世而有後世，或者應該是前世所有的果報，必定是確定要接受的果報。然而，在這裡沒有確定的道理，使得前世的業必定接受果報，而使得後世的業接受果報不確定。所以，沒有一生由多種業力牽引的情況，否則後世也會出現過失，一種業力牽引多生，時分確定的業就會變得雜亂，因為這沒有雜亂，如同先前已經辨析的那樣。所以，沒有一種業力能夠牽引多生。如果這樣，那麼為什麼尊者（指佛陀）沒有滅度，自己說『我回憶過去曾經在殊勝的福田中施捨一份食物，其異熟果報，從那以後七次轉生到三十三天，七次轉生到人間成為轉輪聖王，最後轉生在大釋迦家族，豐足珍寶財富，多受快樂』呢？』毗婆沙師已經解釋了這句話，『一份施捨食物是依靠引發多種殊勝的思念，希望能夠牽引不同地位的多種異熟果報的產生。』所以這樣說，一份施捨食物的異熟果報不應該異熟果報能夠再次感生，只是爲了顯示依靠一份施捨食物的境界，引發多種思念所招感的異熟果報的分位差別，所以這樣說。或者顯示最初的基礎，所以這樣說。他由一種業力感得一生中，大富大貴和宿世的智慧，憑藉這個更加造作感得其餘生的福報，這樣輾轉直到最後一生，轉生到富貴人家，得到究竟的果報。』比如有人用一個迦栗沙缽拏（古代印度貨幣單位）方便勤勞地求取利息，成就千倍，說『我本來由一個迦栗沙缽拏，於是到如今成為大富大貴。』所以，一種業力只牽引一生，雖然說一生由一種業力牽引，而允許圓滿，由多種業力成就。譬如畫師先用一種顏色描繪它的形狀，然後填上各種色彩。現在在這裡面，一種顏色所比喻的，是一種型別的業力，還是一個剎那？如果比喻一種型別，就違背了這個宗派的道理，因為不是一種業力牽引一生，可以說大約一種型別，型別必定是多種，多種牽引一生，不應該這樣說。如果說一種顏色比喻一個剎那，不是一種業力牽引一生。

【English Translation】 English version However, if the timing and fruition of karma are fixed, then there is no uncertainty in receiving the results of karma. If there is a category of middle-aged and elderly people whose timing and fruition of karma are definitely to be received, then how about infants, children, and adolescents whose fruition of karma is uncertain to be received? Logically, there must be no separation from the previous life to have a subsequent life, or it should be that all the karmic results of the previous life are definitely to be received. However, there is no definite principle here that makes the karma of the previous life definitely receive its results, while making the karma of the subsequent life uncertain to receive its results. Therefore, there is no situation where one life is drawn by multiple karmas, otherwise there would be faults in the subsequent life, and one karma drawing multiple lives would cause the timing of fixed karma to become chaotic, because there is no chaos, as has been analyzed previously. Therefore, there is no one karma that can draw multiple lives. If so, then why hasn't the Venerable (referring to the Buddha) passed away, saying himself, 'I recall that in the past, I once offered a meal in a supreme field of merit, and its Vipaka (result of karma), from then on, I was reborn seven times in the Trayastrimsa Heaven, and seven times reborn in the human world as a Chakravartin (universal monarch), and finally reborn in the great Shakya family, abundant in treasures and wealth, and enjoying much happiness?' The Vibhasha masters have already explained this statement, 'One offering of food relies on generating various supreme thoughts, hoping to draw the production of various Vipaka of different positions.' Therefore, it is said that the Vipaka of one offering of food should not be able to cause rebirth again, but only to show the differences in the divisions of Vipaka caused by the various thoughts generated by relying on the realm of one offering of food, so it is said. Or it shows the initial foundation, so it is said. He, by one karma, feels great wealth and nobility and wisdom of past lives in one life, and relying on this, he further creates merit to feel the blessings of the remaining lives, and so on until the last life, reborn into a wealthy family, and attains the ultimate result.' For example, someone uses one Karshapana (ancient Indian currency unit) to diligently seek interest, achieving a thousandfold, saying, 'I originally started with one Karshapana, and thus have become very wealthy and noble to this day.' Therefore, one karma only draws one life, although it is said that one life is drawn by one karma, it is allowed to be complete, achieved by multiple karmas. For example, a painter first outlines its shape with one color, and then fills in various colors. Now, in this, what is the one color a metaphor for, a type of karma, or a moment? If it is a metaphor for a type, it violates the principles of this school, because it is not one karma that draws one life, it can be said to be about one type, and the type must be multiple, and multiple drawing one life should not be said. If it is said that one color is a metaphor for a moment, it is not one karma that draws one life.

剎那能圖形狀。即所立喻于證無能今見此中喻一類業。如何引業約類得成。引一趣業有眾多故。此言意顯一類業中。唯一剎那。引眾同分。同類異類。多剎那業能為圓滿。故說為多。故如一色先圖形狀后填眾彩。此言應理。是故雖有同稟人身。而於其中有具支體。諸根形量色力莊嚴。或有於前多缺減者。為但由業能引滿生。不爾一切業一果法。勢力強故。亦引滿生。與此相違。能滿非引。如是二類。其體是何。頌曰。

二無心定得　　不能引余通

論曰。二無心定。雖有異熟而無勢力引眾同分。以與諸業非俱有故。一切不善善有漏得亦無勢力引眾同分。以與諸業非一果故。諸餘不善善有漏法。皆容通二。謂引及滿。契經中說。重障有三。謂業障煩惱障異熟障。如是三障。其體是何。頌曰。

三障無間業　　及數行煩惱　並一切惡趣　　北洲無想天

論曰。業障體者。謂五無間。一者害母。二者害父。三者害阿羅漢。四者破和合僧。五者噁心出佛身血。煩惱障體者。謂數行煩惱。下品煩惱。若有數行。雖欲伏除難得其便。由彼展轉令上品生難可伏除。故亦名障。上品煩惱若不數行。對治道生易得其便。雖極猛利而非障攝。雖住欲界具縛有情平等皆成一切煩惱。而現行別為障不同。故煩惱中。隨品

【現代漢語翻譯】現代漢語譯本剎那（Kshana，時間單位）能夠描繪形狀。如果用一個比喻來證明『無能』，現在可以看到這個比喻屬於同一類業。如何通過業力來概括同類業的形成？因為引導趨向的業有很多。這句話的意思是說，在同一類業中，只有一剎那能夠引導眾多的同分。同類和異類的多個剎那業才能使其圓滿，所以說是『多』。因此，就像一種顏色先描繪形狀，然後再填充各種色彩一樣，這個說法是合理的。所以，即使有同樣稟賦的人身，其中也有具備肢體、諸根、形量、色力、莊嚴的人，也有在這些方面多有欠缺的人。這是僅僅由業力能夠引導圓滿而產生的嗎？不是的，一切業都是單一果報的法則，因為勢力強大，也能引導圓滿而生。與此相反，能夠圓滿但不能引導。那麼，這兩類事物的本體是什麼呢？頌文說：『二無心定得，不能引余通』論述：兩種無心定（無想定和滅盡定），雖然有異熟果報，但沒有勢力引導眾多的同分，因為它們與諸業不是同時存在的。一切不善和有漏的善業所得的果報，也沒有勢力引導眾多的同分，因為它們與諸業不是單一果報。其餘的不善和有漏的善法，都能夠通達兩種作用，即引導和圓滿。《契經》中說，重障有三種，即業障、煩惱障和異熟障。那麼，這三種障礙的本體是什麼呢？頌文說：『三障無間業，及數行煩惱，並一切惡趣，北洲無想天』論述：業障的本體是五無間業：一是殺母，二是殺父，三是殺阿羅漢（Arhat，已證得涅槃的聖者），四是破壞僧團的和合，五是惡意使佛陀（Buddha，覺悟者）身出血。煩惱障的本體是數數生起的煩惱。下品的煩惱，如果經常生起，即使想要降伏消除也很難做到，因為它們輾轉相生，導致上品煩惱產生，更難以降伏消除，所以也稱為障礙。上品煩惱如果不經常生起，當對治道生起時，就容易降伏消除，即使極其猛烈也不是障礙所攝。雖然住在欲界的具縛有情平等地都具有一切煩惱，但現行煩惱的差別導致障礙也不同。因此，在煩惱中，隨其品類。

【English Translation】 English version A kshana (Kshana, a unit of time) can depict a shape. If we use an analogy to prove 'inability,' we can now see that this analogy belongs to the same category of karma. How can we generalize the formation of similar karma through karmic force? Because there are many karmas that guide tendencies. This statement means that, within the same category of karma, only one kshana can guide numerous common divisions. Multiple kshanas of similar and dissimilar karmas are needed to complete it, so it is said to be 'many.' Therefore, just as a color first depicts a shape and then fills in various colors, this statement is reasonable. So, even if there are human bodies with the same endowments, some have complete limbs, faculties, forms, colors, strengths, and adornments, while others have many deficiencies in these aspects. Is this solely caused by the karmic force that can guide to completion? No, all karmas are the law of a single result, and because of their powerful force, they can also guide to completion. Conversely, there are those that can complete but cannot guide. So, what is the essence of these two categories of things? The verse says: 'Two non-mind attainments, cannot guide other connections.' Discussion: The two non-mind attainments (non-perception and cessation), although they have different mature results, do not have the power to guide numerous common divisions, because they do not exist simultaneously with the karmas. All unwholesome and defiled wholesome karmas do not have the power to guide numerous common divisions, because they are not a single result with the karmas. The remaining unwholesome and defiled wholesome dharmas can all penetrate two functions, namely guiding and completing. The Sutra says that there are three heavy obstacles: karmic obstacles, affliction obstacles, and mature result obstacles. So, what is the essence of these three obstacles? The verse says: 'Three obstacles are uninterrupted karma, and frequently arising afflictions, along with all evil realms, and the non-perception heaven of Uttarakuru.' Discussion: The essence of karmic obstacles is the five uninterrupted karmas: first, killing one's mother; second, killing one's father; third, killing an Arhat (Arhat, a saint who has attained Nirvana); fourth, disrupting the harmony of the Sangha; and fifth, maliciously causing a Buddha (Buddha, the awakened one) to bleed. The essence of affliction obstacles is the frequently arising afflictions. If lower-grade afflictions arise frequently, it is difficult to subdue and eliminate them, because they generate each other, leading to the arising of higher-grade afflictions, which are even more difficult to subdue and eliminate, so they are also called obstacles. If higher-grade afflictions do not arise frequently, when the antidote path arises, it is easy to subdue and eliminate them, even if they are extremely fierce, they are not included as obstacles. Although sentient beings bound by desires in the desire realm equally possess all afflictions, the differences in the current afflictions lead to different obstacles. Therefore, among afflictions, according to their categories.

上下但數行者。名煩惱障。異熟障體者。謂三惡趣全及善趣一分。即北洲無想。何故名障。能障聖道及道資糧並離染故。雖有餘業能障見道。而可轉故非如五逆。毗婆沙說。此五因緣。易見易知。說為業障謂處趣生果及補特伽羅。余障廢立如理應思。此三障中煩惱最重。以能發業業感果故。有餘師言。煩惱與業二障皆最重。以有此者第二生中亦不可治故。無間何義。此無間業。于無間生必受果故。無餘生果業能障故。有說。造逆補特伽羅。從此命終定墮地獄中。無間隔故名無間。三障應知。何趣中有。頌曰。

三洲有無間　　非余扇𢮎等　少恩少羞恥　　余障通五趣

論曰。非一切障諸趣皆有。且無間業唯人三洲。非北俱盧余趣余界。於三洲內唯女及男。非扇𢮎等。如無惡戒。有說。父母于彼少恩。彼于父母少羞恥故。謂彼父母生不具身。愛念又微。故言恩少。彼于父母慚愧亦微。要懷重慚愧。方觸無間罪。若有人害非人父母亦不成逆罪。少恩羞恥故。謂彼于子無如人恩。子于彼無如人慚愧。已辯業障唯人三洲。余障應知五趣皆有。然煩惱障遍一切處。若異熟障全三惡趣。人唯北洲。天唯無想。於前所辯三重障中說五無間為業障體。五無間業其體是何。頌曰。

此五無間中　　四身一語業　三殺一

誑語　　一殺生加行

論曰。五無間中。四是身業。一是語業。三是殺生。一虛誑語。根本業道。一是殺生業道加行。以如來身不可害故。破僧無間。是虛誑語。既是虛誑語。何緣名破僧。因受果名。或能破故。若爾僧破其體是何。能所破人誰所成就。頌曰。

僧破不和合　　心不相應行　無覆無記性　　所破僧所成

論曰。僧破體是不和合性。無覆無記心不相應行蘊所攝。豈成無間。如是僧破因妄語生。故說破僧是無間果。非能破者。成此僧破。但是所破僧眾所成。此能破人何所成就。破僧異熟何處幾時。頌曰。

能破者唯成　　此虛誑語罪　無間一劫熟　　隨罪增苦增

論曰。能破僧人成破僧罪。此破僧罪誑語為性。即僧破俱生語表無表業。此必無間大地獄中。經一中劫受極重苦。余逆不必生於無間。然此不經一大劫者。欲界無有此壽量故。一中劫時亦不滿足。經說。天授人壽四萬歲時來生人中證獨覺菩提故。然不違背壽一劫。言一劫少分中立一劫名故。現有一分。亦立全名。如言此曰。我有障等。若造多逆。初一已招無間獄生。余應無果。無無果失。造多逆人唯一能引。余助滿故。隨彼罪增苦還增劇。謂由多逆感地獄中。大柔軟身多猛苦具。受二三四五倍重苦。或無中夭受苦多

【現代漢語翻譯】現代漢語譯本

誑語——一殺生加行

論：五無間罪（pañcānantarya）中，四種是身業，一種是語業。三種是殺生，一種是虛誑語。根本業道中，一種是殺生業道的加行。因為如來（Tathāgata）之身不可加害。破僧（saṃgha）無間罪是虛誑語。既然是虛誑語，為何稱作破僧？這是因受果名，或者因為能夠破僧。如果這樣，僧破的本體是什麼？能破之人是誰成就的？

頌：僧破不和合，心不相應行，無覆無記性，所破僧所成。

論：僧破的本體是不和合性，是無覆無記（avyākṛta）的心不相應行蘊所攝。這怎麼能成為無間罪？如此說來，僧破是因為妄語而生，所以說破僧是無間罪的果報，不是能破之人成就了僧破，而是被破的僧眾所成就。那麼，這個能破之人成就了什麼？破僧的異熟果報在何處何時成熟？

頌：能破者唯成，此虛誑語罪，無間一劫熟，隨罪增苦增。

論：能破僧之人成就了破僧之罪。這個破僧之罪以誑語為體性，即破僧俱生的語表和無表業。此人必定在無間大地獄中，經歷一中劫（antarākalpa）遭受極重的痛苦。其餘的逆罪不一定生於無間地獄。然而，此罪不經歷一大劫（mahākalpa）的原因是，欲界沒有如此長的壽命。一中劫的時間也不滿足。經中說，天授（Devadatta）在人壽四萬歲時來生人間，證得獨覺菩提。但這並不違背壽命一劫的說法，因為在一劫的少分中立一劫之名。現在有一分，也立全名，比如我們說『今天，我有障礙』等等。如果造作多種逆罪，最初一種已經招感了無間地獄的果報，其餘的應該沒有果報了吧？不會有無果報的過失，因為造作多種逆罪的人，只有一種能引發果報，其餘的只是幫助圓滿。隨著罪業的增加，痛苦也會增加劇烈。這是因為由多種逆罪感得在地獄中，身體變得巨大柔軟，具備多種猛烈的痛苦之具，遭受二倍、三倍、四倍、五倍的重苦，或者沒有中途夭折，而遭受更多的痛苦。

【English Translation】 English version

False Speech – An Accessory to Killing

Treatise: Among the five heinous offenses (pañcānantarya), four are physical actions, and one is a verbal action. Three are killings, and one is false speech. Among the fundamental karmic paths, one is an accessory to the path of killing. This is because the body of a Tathāgata is inviolable. The heinous offense of causing schism in the Saṃgha (saṃgha) is false speech. Since it is false speech, why is it called causing schism in the Saṃgha? This is because the effect is named after the cause, or because it is capable of causing schism. If so, what is the substance of the schism in the Saṃgha? Who is the person who accomplishes the schism?

Verse: The schism in the Saṃgha is disharmony, A non-associated mental formation, Of an un-obscured and neutral nature, Accomplished by the Saṃgha being split.

Treatise: The substance of the schism in the Saṃgha is the nature of disharmony, which is included in the non-associated mental formations that are un-obscured and neutral (avyākṛta). How can this be a heinous offense? Thus, the schism in the Saṃgha arises from false speech, so it is said that causing schism is the result of a heinous offense, not that the person causing the schism accomplishes it. Rather, it is accomplished by the Saṃgha being split. Then, what does the person who causes the schism accomplish? Where and when does the maturation of the schism in the Saṃgha occur?

Verse: The one who causes the schism only accomplishes, The sin of this false speech. It matures in one kalpa in Avīci, As the sin increases, the suffering increases.

Treatise: The person who causes schism in the Saṃgha accomplishes the sin of causing schism. This sin of causing schism is characterized by false speech, namely the verbal and non-verbal karma that arises simultaneously with the schism in the Saṃgha. This person will certainly suffer extremely heavy pain in the Avīci Great Hell for one intermediate kalpa (antarākalpa). Other rebellious acts do not necessarily lead to birth in Avīci Hell. However, this sin does not last for one great kalpa (mahākalpa) because there is no such lifespan in the Desire Realm. The duration of one intermediate kalpa is also insufficient. The scriptures say that Devadatta (Devadatta) will be born in the human realm when human lifespan is forty thousand years and attain Pratyekabuddha enlightenment. But this does not contradict the statement of one kalpa, because the name of one kalpa is established in a small part of a kalpa. Now, if there is a part, the whole name is also established, such as when we say, 'Today, I have obstacles,' and so on. If one commits multiple rebellious acts, the first one has already caused the result of birth in Avīci Hell. Shouldn't the others have no result? There is no fault of having no result, because among those who commit multiple rebellious acts, only one can trigger the result, and the others only help to complete it. As the sin increases, the suffering also increases severely. This is because, due to multiple rebellious acts, one's body in hell becomes large and soft, possessing many instruments of fierce suffering, and one suffers two, three, four, or five times the heavy suffering, or one does not die prematurely and suffers more pain.

時。如何可言余應無果。誰於何處能破于誰。破在何時經幾時破。頌曰。

苾芻見凈行　　破異處愚夫　忍異師道時　　名破不經宿

論曰。能破僧者。要大苾芻。必非在家苾芻尼等。以彼依止無威德故。唯見行人。非愛行者。以惡意樂極堅深故。于染凈品俱躁動故。要住凈行方能破僧。以犯戒人無威德故。即由此證。造余逆后。不能破僧。以造余逆。及受彼果。處無定故。於斯且舉凈行為初。類顯端嚴語具圓等。醜陋訥等無破能故。要異處破非對大師。以諸如來不可輕逼。言詞威肅對必無能。唯破異生非破聖者。他不能引得證凈故。有說得忍亦不可破。由決定忍佛所說故。為含二義。說愚夫言。要所破僧。忍師異佛。忍異佛說。有餘聖道應說僧破。在如是時。此夜必和不經宿住。如是名曰破法輪僧。能障佛法輪壞僧和合故。謂由僧壞邪道轉時。聖道被遮暫時不轉。言邪道者。提婆達多妄說五事為出離道。一者不應受用乳等。二者斷肉。三者斷鹽。四者應被不截衣服。五者應居聚落邊寺。眾若忍許彼所說時。名破法輪。亦名僧破。何洲人幾破法輪僧。破羯磨僧何洲人幾。頌曰。

贍部洲九等　　方破法輪僧　唯破羯磨僧　　通三洲八等

論曰。唯贍部洲人少至九。或復過此能破法輪。非於余

【現代漢語翻譯】現代漢語譯本：當時，如何能說我應該沒有結果呢？誰在何處能夠破誰？破在何時，經過多久破？頌說：

比丘見凈行，破異處愚夫，忍異師道時，名破不經宿。

論說：能夠破僧的人，必須是大比丘，一定不是在家比丘尼等，因為他們依止沒有威德的緣故。必須是見行人，不是愛行者，因為惡意樂極堅深的緣故，對於染凈品都躁動的緣故。要住在凈行才能破僧，因為犯戒的人沒有威德的緣故。就由此證明，造作其餘的逆罪之後，不能破僧，因為造作其餘的逆罪，以及承受那些果報，處所不定的緣故。在這裡且舉凈行為開始，類似地顯示端嚴、語言具足圓滿等。醜陋、口訥等沒有破僧的能力的緣故。要在異處破僧，不是面對大師（佛陀）。因為諸如來不可輕視逼迫，言辭威嚴，面對他們必定沒有能力。只能破異生，不能破聖者，因為他人不能引導得到證凈的緣故。有人說得到忍位也不可破，因為決定忍是佛所說的緣故。爲了包含二義，所以說愚夫。要所破的僧眾，忍可異於佛的導師，忍可異於佛所說的法。如果有其餘的聖道，應該說僧眾被破。在這樣的時間，此夜必定和合，不會經過住宿。這樣名為破法輪僧，能夠障礙佛的法輪，破壞僧眾的和合的緣故。說的是由於僧眾壞滅，邪道運轉的時候，聖道被遮蔽，暫時不能運轉。所說的邪道，是提婆達多妄說五事作為出離之道：一是不能受用乳等，二是斷肉，三是斷鹽，四是應該穿不剪裁的衣服，五是應該居住在聚落邊上的寺廟。僧眾如果忍可他所說的，名為破法輪，也名僧破。哪個洲的人，多少人能破法輪僧？破羯磨僧哪個洲的人，多少人能破？頌說：

贍部洲九等，方破法輪僧，唯破羯磨僧，通三洲八等。

論說：只有贍部洲的人，少則九人，或者超過這些人，能夠破法輪僧，不是在其他地方。

【English Translation】 English version: At that time, how can it be said that I should have no result? Who can break whom, and where? When does the breaking occur, and how long does it take? The verse says:

A bhikshu (monk) seeing pure conduct, breaks the fool in a different place, When tolerating a different teacher's path, it is called breaking without lasting overnight.

The treatise says: One who can break the sangha (monastic community) must be a great bhikshu, certainly not a lay bhikshuni (nun) or others, because their reliance lacks power and virtue. It must be one who sees the practice, not one who loves the practice, because their evil intention and joy are extremely deep, and they are agitated by both defiled and pure qualities. One must abide in pure conduct to be able to break the sangha, because a person who violates precepts lacks power and virtue. This proves that after committing other heinous acts, one cannot break the sangha, because committing other heinous acts and receiving those consequences leads to an uncertain state. Here, we begin by mentioning pure conduct, similarly showing those who are dignified, have complete and perfect speech, etc. Those who are ugly, stuttering, etc., lack the ability to break the sangha. One must break the sangha in a different place, not in front of the Mahasattva (Buddha). Because the Tathagatas (Buddhas) cannot be lightly despised or coerced, their words are dignified, and one will certainly be unable to do so in their presence. One can only break ordinary beings, not aryas (saints), because others cannot lead to obtaining purified realization. Some say that even one who has attained kshanti (acceptance) cannot be broken, because the determined kshanti is what the Buddha taught. To include both meanings, the word 'fool' is used. The sangha to be broken must tolerate a teacher different from the Buddha, and tolerate teachings different from what the Buddha taught. If there are other holy paths, it should be said that the sangha is broken. At such a time, this night will surely be harmonious, and it will not last overnight. This is called breaking the dharma-cakra sangha (wheel of dharma monastic community), because it can obstruct the Buddha's dharma-cakra and destroy the harmony of the sangha. It means that when the sangha is destroyed and the heretical path turns, the holy path is obscured and temporarily cannot turn. The so-called heretical path is that Devadatta (name of a person) falsely claimed five things as the path to liberation: first, one should not consume milk, etc.; second, one should abstain from meat; third, one should abstain from salt; fourth, one should wear uncut clothes; fifth, one should live in temples on the outskirts of villages. If the sangha tolerates what he said, it is called breaking the dharma-cakra, and it is also called breaking the sangha. How many people from which continents can break the dharma-cakra sangha? How many people from which continents can break the karma sangha (monastic community performing activities)? The verse says:

In Jambudvipa (name of a continent), nine or more are needed to break the dharma-cakra sangha, Only to break the karma sangha, it is common in three continents, eight or more.

The treatise says: Only people from Jambudvipa, at least nine or more, can break the dharma-cakra sangha, not in other places.

洲。以無佛故。要有佛處可立異師。要八苾芻分為二眾。以為所破能破第九。故眾極少。猶須九人。等言為明過此無限。唯破羯磨通在三洲。極少八人。多亦無限。通三洲者。以有聖教及有出家弟子眾故。要一界中僧分二部別作羯磨。故須八人。過此無遮。故亦言等。於何時分容有破僧破羯磨僧。從結界后迄今亦有。至法未滅。破法輪僧。除六時分。何等為六。頌曰。

初后皰雙前　　佛滅未結界　于如是六位　　無破法輪僧

論曰。初謂世尊成佛未久。有情有善阿世耶故。惡阿世耶猶未起故。后謂善逝將般涅槃。聖教增廣善安住故。必僧和合。佛方涅槃。有餘師言。證法性定故。眾咸憂戚故。非初非后。于聖教中戒見二皰若未起位亦無破僧。要見皰生方敢破故。未立止觀第一雙時。法爾由彼速還合故。佛滅后時他不信受。無有真佛為敵對故。未結界時無一界內。僧分二部可名僧破。於此六位無破法輪。如是破僧諸佛皆有。不爾要有宿破他業。於此賢劫迦葉波佛時。釋迦牟尼曾破他眾故。且止傍論應辯逆緣。頌曰。

棄壞恩德田　　轉形亦成逆　母謂因彼血　　誤等無或有　打心出佛血　　害后無學無

論曰。何緣害母等成無間非余。由棄恩田壞德田故。謂害父母是棄恩田。如何有恩。身

【現代漢語翻譯】現代漢語譯本洲。因為沒有佛陀的緣故。必須在有佛陀的地方才能樹立不同的老師。需要八位比丘分成兩眾，作為能破和所破的第九位。所以僧眾人數極少，也需要九人。『等』字是爲了說明超過此數則沒有限制。只有破羯磨（karma，業）通用於三洲（指欲界、色界、無色界）。最少需要八人，多也沒有限制。通用於三洲，是因為有聖教以及有出家的弟子僧眾的緣故。必須在一界（ksetra，區域）中僧眾分成兩部，分別進行羯磨，所以需要八人。超過此數沒有遮止，所以也說『等』。在何時容許有破僧（sangha，僧團）破羯磨僧的情況？從結界（sima bandha，結界）后直到現在也有。直到佛法未滅時，破法輪僧（dharma-cakra sangha，法輪僧團）的情況，除了六種時分。哪六種時分呢？頌文說：

『初后皰雙前，佛滅未結界，于如是六位，無破法輪僧。』

論述：初，是指世尊成佛后不久。因為有情有善良的阿世耶（ashaya，意樂），惡的阿世耶還沒有生起。后，是指善逝（sugata，佛陀）將要般涅槃（parinirvana，圓寂）。聖教增廣，善安住的緣故。必定僧眾和合，佛陀才般涅槃。有其他老師說，因為證得法性定（dharmata-sthirata，法性堅定），所以大眾都憂愁悲慼。非初非后，在聖教中，戒見二皰（sila-drsti dvau vrana，戒律和見解兩種瘡皰）如果還沒有生起，也沒有破僧的情況。必須見皰生起才敢破僧的緣故。未建立止觀（samatha-vipassana，止和觀）的第一雙時，自然由於它們迅速恢復和合的緣故。佛陀滅度后，他人不信受，沒有真正的佛陀作為敵對的緣故。未結界時，沒有在一界之內，僧眾分成兩部，可以稱為破僧。在這六種情況下，沒有破法輪的情況。像這樣破僧的情況，諸佛都有。否則必須要有宿世破壞他人的業力。在這個賢劫（bhadrakalpa，賢劫）迦葉波佛（Kasyapa Buddha）時，釋迦牟尼（Sakyamuni）曾經破壞過他人的僧眾。暫且停止旁論，應該辯論逆緣。頌文說：

『棄壞恩德田，轉形亦成逆，母謂因彼血，誤等無或有，打心出佛血，害后無學無。』

論述：什麼緣故殺害母親等會成為無間罪（anantarya，無間業），而不是其他的罪？因為捨棄恩田，破壞德田的緣故。所謂殺害父母是捨棄恩田。如何有恩呢？身體

【English Translation】 English version Continent. Because there is no Buddha. It is necessary to establish different teachers where there is a Buddha. Eight Bhikshus (monks) are required to be divided into two groups, as the ninth of those who can break and those who are broken. Therefore, the number of Sangha (community) is extremely small, and nine people are still needed. The word 'etc.' is to illustrate that there is no limit beyond this number. Only breaking Karma (action, deed) is common to the three continents (referring to the Desire Realm, Form Realm, and Formless Realm). At least eight people are needed, and there is no limit to the maximum. It is common to the three continents because there are holy teachings and monastic disciples. It is necessary for the Sangha to be divided into two parts within a Ksetra (territory), and to perform Karma separately, so eight people are needed. There is no prohibition beyond this number, so it is also said 'etc.' When is it permissible to have situations of breaking the Sangha and breaking the Karma Sangha? It has existed from after the Sima Bandha (boundary) until now. Until the Dharma (teachings) has not perished, the situation of breaking the Dharma-cakra Sangha (Wheel of Dharma community) is excluded from six time divisions. What are the six time divisions? The verse says:

'Beginning, end, two boils, before, Buddha's extinction, before boundary establishment, in these six positions, there is no breaking of the Dharma-cakra Sangha.'

Treatise: The beginning refers to when the World Honored One (Bhagavan, Buddha) had not long attained Buddhahood. Because sentient beings have good Ashaya (inclination), and evil Ashaya has not yet arisen. The end refers to when the Sugata (Buddha) is about to enter Parinirvana (final liberation). Because the holy teachings are expanding and well established. It is certain that the Sangha must be in harmony for the Buddha to enter Parinirvana. Other teachers say that it is because of attaining Dharmata-sthirata (steadfastness in the nature of reality), so the masses are all worried and grieved. Neither beginning nor end, in the holy teachings, if the two boils of Sila-drsti (morality and views) have not yet arisen, there is also no breaking of the Sangha. It is necessary for the boils of views to arise before daring to break the Sangha. When the first pair of Samatha-vipassana (calm abiding and insight) has not been established, naturally they quickly return to harmony. After the Buddha's extinction, others do not believe and there is no true Buddha as an opponent. When the boundary has not been established, there is no division of the Sangha into two parts within one boundary that can be called breaking the Sangha. In these six situations, there is no breaking of the Dharma-cakra. Situations like this of breaking the Sangha exist for all Buddhas. Otherwise, there must be past life Karma of destroying others. In this Bhadrakalpa (fortunate eon), during the time of Kasyapa Buddha, Sakyamuni (Shakyamuni) once destroyed the Sangha of others. Let's stop the digression and discuss the adverse conditions. The verse says:

'Abandoning and destroying the field of grace and virtue, transforming the form also becomes adverse, mother means because of that blood, mistake etc. without or with, striking the heart causing Buddha's blood to flow, harming the last Arhat (one who has completed the path) is without.'

Treatise: What is the reason that killing one's mother etc. becomes an Anantarya (uninterrupted karma), and not other sins? Because of abandoning the field of grace and destroying the field of virtue. So-called killing one's parents is abandoning the field of grace. How is there grace? The body

生本故。如何棄彼。謂舍彼恩德田。謂余阿羅漢等具諸勝德及能生故。壞德所依故成逆罪。若有父母子初生時。為殺棄于豺狼路等。或於胎中方便欲殺。由定業力子不命終。彼有何恩棄之成逆。彼定由有不活等畏。于子事急起欲殺心。然棄等時必懷悲愍。數數緣子愛戀纏心。若棄此恩下逆罪觸。為顯逆罪有下中上。故說棄恩皆成逆罪。或由母等田器法然。設彼無恩但害其命。必應無間生地獄中。諸聰慧人咸作是說。世尊於法了達根源。作如是言。但應深信父母形轉殺成逆耶。逆罪亦成。依止一故。設有女人羯剌藍墮。余女收取置產門中。生子殺何成害母逆。因彼血生者。識托方增故。第二女人但如養母。雖諸所作皆應咨決。而害但成無間同類。故唯人趣結生勝。緣害成害母逆非。唯持養者。若於父母起殺加行。誤殺餘人無無間罪。于非父母起殺加行。誤殺父母亦不成逆。若一加行害母及余。二無表生。表唯逆罪。以無間業勢力強故。鳴尊者言。亦有二表。表是積集極微成故。今觀彼意表有多微。有逆罪收。有餘罪攝。有于阿羅漢無阿羅漢想。亦無決定解。此非阿羅漢。無簡別故。害成逆罪。非於父母全與此同。以易識知而不識者。雖行殺害無棄恩心。阿羅漢人無別摽相。既難識是亦難知非。故漫心殺亦成無間。若有害

父。父是阿羅漢得一逆罪。以依止一故。然顯一逆由二緣成。或以二門訶責彼罪。故告始欠持汝已造二逆。所謂害父殺阿羅漢。若於佛所噁心出血。一切皆得無間罪耶。要以殺心方成逆罪。打心出血無間則無。無決定心壞福田故。若殺加行位。彼未成無學。將死方得阿羅漢果。能殺彼者有逆罪耶無。于無學身無殺加行故。若造無間加行不可轉。為有離染及得聖果耶。頌曰。

造逆定加行　　無離染得果

論曰。無間加行若必定成。中間決無離染得果。余惡業道加行中間。若聖道生業道不起。轉得相續。定違彼故。非已見諦者。業道罪所觸。然我所宗無間加行總說有二。一近二遠。近不可轉。遠有轉義。于諸惡行無間罪中。何罪最重。于諸妙行世善業中。何最大果。頌曰。

破僧虛誑語　　于罪中最大　感第一有思　　世善中大果

論曰。為破僧故發虛誑語。諸惡行中此罪最大。如何此罪虛誑語收。由所發言依異想故。謂彼於法有法想。于非法有非法想。于大師有大師想。於己身有非一切智想。然由深固惡阿世耶。隱覆此想。作別異說。設有不以異想破僧。則不能生劫壽重罪。何緣此罪惡行中最。由此毀傷佛法身故。障世生天解脫道故。感第一有異熟果思。於世善中為最大果。能感最極靜異熟故

【現代漢語翻譯】現代漢語譯本『父。』如果有人殺害了阿羅漢父親，犯下了一種逆罪（指五逆罪之一）。這是因為依止於父親的緣故。然而，一種逆罪的顯現是由兩種因緣造成的。或者可以通過兩種方式來譴責這種罪行。因此，我告訴你，始欠持，你已經造下了兩種逆罪，即殺害父親和殺害阿羅漢。如果在佛陀那裡惡意出血，一切都會得到無間罪（指死後立即墮入無間地獄的罪）嗎？必須要以殺心才能構成逆罪。如果是打傷出血，則沒有無間罪，因為沒有決定的殺心，破壞了福田（指值得尊敬和供養的人）。如果在殺害的加行位（指正在實施殺害行為的階段），那個人還沒有成為無學（指已經證得阿羅漢果位的人），臨死時才證得阿羅漢果，那麼殺害他的人有逆罪嗎？沒有，因為對於無學之身，沒有殺害的加行。如果造了無間罪的加行，是否不可轉變，還能離染（指脫離煩惱）並獲得聖果嗎？頌曰：『造逆定加行，無離染得果。』論曰：如果無間罪的加行必定完成，那麼中間決不可能離染並獲得聖果。其他的惡業道加行，如果在中間生起聖道，那麼惡業道就不會生起，可以轉變並得以相續，因為它必定與聖道相違背。不是已經見到真理的人，會被惡業道的罪所觸及。然而，我所宗認為無間罪的加行總的來說有兩種：一是近，二是遠。近的不可轉變，遠的可以轉變。在各種惡行和無間罪中，什麼罪最重？在各種妙行和世間善業中，什麼果報最大？頌曰：『破僧虛誑語，于罪中最大；感第一有思，世善中大果。』論曰：爲了破壞僧團而發出虛假的誑語，在各種惡行中，這種罪過最大。為什麼這種罪過被歸為虛誑語呢？因為所說的話是依據不同的想法。也就是說，他們對於法有法的想法，對於非法有非法的想法，對於大師（指佛陀）有大師的想法，對於自己有並非一切智者的想法。然而，由於深固的惡劣阿世耶（指潛在的惡習），他們隱藏了這些想法，而說了別的話。如果不是以不同的想法來破壞僧團，那麼就不會產生劫壽的重罪。為什麼這種罪過在惡行中最重呢？因為這種罪過毀壞了佛法的法身，障礙了世間生天和解脫的道路。感得第一有（指色界天）的異熟果思，在世間善業中是最大的果報，因為它能感得最極寂靜的異熟果。

【English Translation】 English version 『Father.』 If someone kills an Arhat father, they commit one of the heinous crimes (referring to one of the five heinous crimes). This is because of reliance on the father. However, the manifestation of a heinous crime is caused by two conditions. Or the crime can be condemned in two ways. Therefore, I tell you, Shi Qian Chi, you have committed two heinous crimes, namely killing your father and killing an Arhat. If one maliciously causes a Buddha to bleed, will everyone receive the Avīci hell crime (referring to the crime of immediately falling into Avīci hell after death)? It must be with the intention to kill to constitute a heinous crime. If it is injury causing bleeding, then there is no Avīci hell crime, because there is no determined intention to kill, destroying the field of merit (referring to those worthy of respect and offering). If in the stage of the act of killing (referring to the stage of implementing the act of killing), that person has not yet become a Non-Learner (referring to someone who has attained the Arhat fruit), and only attains the Arhat fruit at the time of death, then does the person who kills them have a heinous crime? No, because there is no act of killing towards the body of a Non-Learner. If one commits the act of an Avīci hell crime, is it irreversible, and can one still be free from defilements (referring to detachment from afflictions) and attain the holy fruit? A verse says: 『If the act of a heinous crime is determined, there is no freedom from defilements or attainment of fruit.』 The treatise says: If the act of an Avīci hell crime is certain to be completed, then in the middle, it is absolutely impossible to be free from defilements and attain the fruit. Other evil karma path acts, if a holy path arises in the middle, then the evil karma path will not arise, and it can be transformed and continued, because it must contradict the holy path. It is not that those who have already seen the truth will be touched by the sins of the evil karma path. However, my school believes that the acts of Avīci hell crimes generally have two types: one is near, and the other is far. The near is irreversible, and the far can be transformed. Among all evil deeds and Avīci hell crimes, which crime is the most serious? Among all wonderful deeds and worldly good deeds, what is the greatest reward? A verse says: 『Speaking falsely to break up the Sangha is the greatest among sins; the thought that brings about the first existence is the greatest fruit among worldly good deeds.』 The treatise says: Speaking falsely to break up the Sangha is the greatest sin among all evil deeds. Why is this sin classified as false speech? Because the words spoken are based on different thoughts. That is to say, they have the thought of Dharma as Dharma, the thought of non-Dharma as non-Dharma, the thought of the Master (referring to the Buddha) as the Master, and the thought of themselves as not being omniscient. However, due to deep-rooted evil Āśaya (referring to latent evil habits), they hide these thoughts and say different things. If one does not break up the Sangha with different thoughts, then one will not produce the heavy sin of a kalpa's lifespan. Why is this sin the most serious among evil deeds? Because this sin destroys the Dharma body of the Buddha's teachings, and obstructs the path to being born in the heavens and liberation in the world. The thought that brings about the fruition of the first existence (referring to the Form Realm heavens) is the greatest reward among worldly good deeds, because it can bring about the most extremely tranquil fruition.

。約異熟果故作是說。如其通就五果說者。是則應說與金剛喻定相應思能得大果。謂此能得異熟果外。諸有為無為四阿羅漢果。雖諸無漏無間道思。皆除異熟。得餘四果。然此所得最為殊勝。諸結永斷。為此果故。為簡此故。說世善言。為唯無間罪定生地獄。諸無間同類亦定生彼。非定無間生。非無間業故。無間同類其相云何。頌曰。

污母無學尼　　殺住定菩薩　及有學聖者　　奪僧和合緣　破壞窣堵波　　是無間同類

論曰。言同類者。是相似義。若有于母阿羅漢尼。行非梵行為極污辱。是名害母同類業相。若有殺害住定菩薩。是名害父同類業相。若有殺害有學聖者。是名第三同類業相。若有侵奪僧和合緣。是名破僧同類業相。若有破壞佛窣堵波。是名第五同類業相。有異熟業。於三時中。極能為障。言三時者。頌曰。

將得忍不還　　無學業為障

論曰。若從頂位將得忍時。感惡趣業皆極為障。以忍超彼異熟地故。如人將離本所居國。一切債主皆極為障。若有將得不還果時。欲界系業皆極為障。若有將得無學果時。色無色業皆極為障。此後二位喻說如前。然於此中除順現受。及順不定受異熟不定業。並異熟定中非異處熟者。

說一切有部顯宗論卷第二十三大正藏第 29 冊

【現代漢語翻譯】現代漢語譯本：因為涉及到異熟果（Vipāka-phala，果報），所以這樣說。如果從五果（Pañca-phala，五種果報）的角度來說，就應該說與金剛喻定（Vajropama-samādhi，一種堅固的禪定）相應的思（cetanā，意志）能夠得到大果。這是說，除了能得到異熟果之外，還能得到有為（saṃskṛta，有生滅變化的事物）和無為（asaṃskṛta，沒有生滅變化的事物）的四種阿羅漢果（Arhat-phala，斷盡煩惱的果位）。雖然所有無漏（anāsrava，沒有煩惱）的無間道（anantarya-mārga，直接證悟的道路）的思，都排除了異熟果，而得到其餘四果，但這種所得最為殊勝，因為各種煩惱都被永遠斷除。爲了得到這種果報，爲了簡別這一點，所以說了世間善言。是爲了只有無間罪（ānantarya-karma，五逆罪）必定會生於地獄。那些與無間罪同類的罪業，也必定會生於地獄嗎？不是必定是無間罪所生，也不是因為不是無間罪業。那麼，無間罪的同類罪業是什麼樣的呢？頌文說：『玷污母親阿羅漢尼，殺害住于禪定的菩薩，以及有學的聖者，破壞僧團的和合，破壞佛塔，這些是無間罪的同類罪業。』論中說：所說的『同類』，是相似的意思。如果有人對母親阿羅漢尼行非梵行（abrahmacarya，不凈的行為），是極大的玷污，這就是名為害母的同類業相。如果有人殺害住于禪定的菩薩（bodhisattva，發菩提心的人），這就是名為害父的同類業相。如果有人殺害有學的聖者（śaikṣa，還在學習的聖人），這就是名為第三種同類業相。如果有人侵奪僧團和合的因緣，這就是名為破僧的同類業相。如果有人破壞佛窣堵波（stūpa，佛塔），這就是名為第五種同類業相。有一種異熟業，在三個時間段中，最能成為障礙。所說的三個時間段，頌文說：『將要獲得忍位、不還果、無學果時，（惡）業會成為障礙。』論中說：如果從頂位（mūrdhan，菩薩修行的一個階段）將要獲得忍位（kṣānti，對真理的確認）時，感受到惡趣（durgati，不好的去處）的業都會成為極大的障礙，因為忍位超越了那些異熟果的境界。就像一個人將要離開自己所居住的國家，所有的債主都會成為極大的障礙。如果有人將要獲得不還果（anāgāmi-phala，不再返回欲界的果位）時，欲界（kāmadhātu，有慾望的世界）的業都會成為極大的障礙。如果有人將要獲得無學果（aśaikṣa-phala，不再需要學習的果位）時，色界（rūpadhātu，有形色的世界）和無色界（arūpadhātu，沒有形色的世界）的業都會成為極大的障礙。後面兩種情況可以用之前的比喻來說明。然而，在這裡面，要排除順現受（dṛṣṭadharma-vedanīya，現世受報）、以及順不定受（aniyata-vedanīya，受報時間不確定）的異熟不定業（aniyata-vipāka-karma，果報不確定的業），以及異熟果確定但受報地點不確定的業。《說一切有部顯宗論》卷第二十三

【English Translation】 English version: This is said because it concerns the Vipāka-phala (result of maturation). If we speak in terms of the five fruits (Pañca-phala), then it should be said that the cetanā (volition) corresponding to the Vajropama-samādhi (diamond-like concentration) can obtain great fruit. This means that, in addition to obtaining the Vipāka-phala, one can also obtain the four Arhat-phala (fruit of Arhatship) of the saṃskṛta (conditioned) and asaṃskṛta (unconditioned). Although all anāsrava (without outflows) cetanā of the anantarya-mārga (path of immediate result) exclude the Vipāka-phala and obtain the other four fruits, this attainment is the most excellent, because all the bonds are permanently severed. For the sake of this fruit, and to distinguish this, worldly good words are spoken. It is because only ānantarya-karma (karma of immediate retribution) will definitely be born in hell. Are those karmas of the same kind as ānantarya-karma also definitely born in hell? It is not necessarily born of ānantarya-karma, nor is it because it is not ānantarya-karma. So, what are the characteristics of karmas of the same kind as ānantarya-karma? The verse says: 『Defiling a mother Arhatnī (female Arhat), killing a bodhisattva (enlightenment being) abiding in samādhi (concentration), as well as a śaikṣa (one still learning), disrupting the harmony of the Sangha (community), destroying a Buddha stūpa (reliquary mound), these are karmas of the same kind as ānantarya-karma.』 The treatise says: What is meant by 『of the same kind』 is 『similar』. If someone commits abrahmacarya (non-celibate conduct) with a mother Arhatnī, it is extreme defilement. This is called the characteristic of karma of the same kind as harming a mother. If someone kills a bodhisattva abiding in samādhi, this is called the characteristic of karma of the same kind as harming a father. If someone kills a śaikṣa, this is called the third characteristic of karma of the same kind. If someone infringes upon the conditions for the harmony of the Sangha, this is called the characteristic of karma of the same kind as disrupting the Sangha. If someone destroys a Buddha stūpa, this is called the fifth characteristic of karma of the same kind. There is Vipāka-karma that is most capable of being an obstacle in three time periods. The three time periods are mentioned in the verse: 『When about to obtain kṣānti (forbearance), the fruit of Anāgāmin (non-returner), or the fruit of Aśaikṣa (no more learning), (evil) karma becomes an obstacle.』 The treatise says: If, from the mūrdhan (peak) position, one is about to obtain kṣānti, the karmas that cause one to experience the durgati (bad destinies) become great obstacles, because kṣānti transcends those realms of Vipāka. It is like when a person is about to leave the country where they live, all the creditors become great obstacles. If someone is about to obtain the Anāgāmi-phala (fruit of non-returning), the karmas of the kāmadhātu (desire realm) become great obstacles. If someone is about to obtain the Aśaikṣa-phala (fruit of no more learning), the karmas of the rūpadhātu (form realm) and arūpadhātu (formless realm) become great obstacles. The latter two situations can be explained using the previous analogy. However, in this context, we must exclude dṛṣṭadharma-vedanīya (karma to be experienced in the present life), as well as aniyata-vipāka-karma (karma with uncertain results) of aniyata-vedanīya (karma with uncertain time of experience), and karma where the Vipāka is certain but the place of experience is uncertain. Abhidharmaprakaraṇāryāśāsanā-śāstra, Volume 23

No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第二十四

尊者眾賢造

三藏法師玄奘奉　詔譯辯業品第五之七

如上所言住定菩薩。為從何位得住定名。彼復於何說名為定。頌曰。

從修妙相業　　菩薩得定名　生善趣貴家　　具男念堅故

論曰。從修能感妙三十二大士夫相異熟果業。菩薩方得立住定名。以從此時乃至成佛。常生善趣及貴家等。生善趣者。謂生人天。由此趣中多行善故。妙可稱故立善趣名。于善趣內常生貴家。謂婆羅門。或剎帝利。巨富長者。大婆羅門家。于貴家中根有具缺。然彼菩薩恒具勝根。恒受男身尚不為女。何況有受扇𢮎等身。生生常能憶念宿命所作善事。常無退屈。謂于利樂一切有情。一切時中。一切方便。心無厭倦名無退屈。由無退屈故說為堅。豈不未修妙相業位。菩提心不退。應立住定名。何故要修妙相業位菩薩方受住決定名。爾時人天方共知故。先時但為諸天所知。或於爾時趣等覺定。先唯等覺決定非余。何相應知修妙相業。頌曰。

贍部男對佛　　佛思思所成　余百劫方修　　各百福嚴飾

論曰。菩薩要在贍部洲中。方能造修引妙相業。此洲覺慧最明利故。唯是男子非女等身。爾時已超女等位故。此不應說

【現代漢語翻譯】現代漢語譯本：

阿毗達磨藏顯宗論卷第二十四

尊者眾賢造

三藏法師玄奘奉詔譯辯業品第五之七

如上所言，安住于禪定的菩薩，是從哪個位階獲得『住定』這個名稱的？又在什麼情況下，才能被稱為『定』呢？頌文說：

『從修妙相業菩薩得定名生善趣貴家具男念堅故』

論曰：從修習能夠感得三十二大丈夫相（Buddha's 32 major marks）這種殊勝異熟果報的業開始，菩薩才能被正式稱為『住定』。因為從這個時候開始，直到成佛，菩薩都會 постоянно投生於善趣（Sugati）和貴族之家等等。所謂『生善趣』，指的是投生於人道或天道。因為在這些道中多行善事，美好而值得稱讚，所以稱為『善趣』。在善趣之內，菩薩常常投生於貴族之家，例如婆羅門（Brahmana）、剎帝利（Kshatriya）、巨富長者或者大的婆羅門家族。在這些貴族家庭中，根器可能有具足或殘缺的情況，但是這位菩薩總是具備殊勝的根器，而且總是受生為男子之身，甚至不會成為女人，更何況是成為閹人等。生生世世都能憶念宿命中所作的善事，而且常常不會退縮。所謂『無退屈』，指的是對於利益和安樂一切有情（sentient beings）的事情，在一切時間、一切方便之中，內心都沒有厭倦。因為沒有退屈，所以稱為『堅』。

難道在未修習妙相業的階段，菩提心（Bodhicitta）就不會退轉嗎？那樣也應該可以稱為『住定』吧？為什麼一定要修習妙相業的菩薩才能獲得『住決定』的名稱呢？因為只有到了那個時候，人和天人才會共同知曉。在此之前，只有諸天知曉。或者只有在那個時候，才能趣向等覺（perfect enlightenment）的決定，在此之前，只有等覺是決定的，而不是其他的。那麼，應該如何瞭解修習妙相業的情況呢？頌文說：

『贍部男對佛佛思思所成余百劫方修各百福嚴飾』

論曰：菩薩一定要在贍部洲（Jambudvipa）中，才能造作和修習引生妙相的業。因為這個洲的覺悟智慧最為明利。而且必須是男子，而不是女人等身份，因為那時已經超越了女人等的地位。所以不應該這樣說。

【English Translation】 English version:

Abhidharma-kosa-sastra-bhasya, Volume 24

Composed by the Venerable Vasubandhu

Translated under imperial order by the Tripitaka Master Xuanzang, Chapter 5, Section 7: Discrimination of Karma

As mentioned above, a Bodhisattva who dwells in samadhi (concentration). From what stage does one obtain the name 'dweller in samadhi'? And under what circumstances is one called 'samadhi'?

Verse:

'From cultivating the karma of excellent marks, a Bodhisattva obtains the name 'dweller in samadhi'. Born in good realms and noble families, possessing maleness and steadfast mindfulness.'

Treatise: From cultivating the karma that can bring about the excellent fruition of the thirty-two major marks of a great man (Mahapurusa laksana), a Bodhisattva is formally called a 'dweller in samadhi'. Because from this time until becoming a Buddha, the Bodhisattva will constantly be reborn in good realms (Sugati) and noble families, etc. 'Born in good realms' refers to being born in the human or celestial realms. Because in these realms, good deeds are frequently performed, and they are beautiful and worthy of praise, they are called 'good realms'. Within the good realms, the Bodhisattva often is born into noble families, such as Brahmanas, Kshatriyas, wealthy elders, or large Brahmana families. Within these noble families, the faculties may be complete or incomplete, but this Bodhisattva always possesses superior faculties and is always born as a male, never even as a woman, let alone as a eunuch, etc. In every life, the Bodhisattva can remember the good deeds performed in past lives and is constantly without discouragement. 'Without discouragement' refers to having no weariness in mind at any time or in any way regarding the benefit and happiness of all sentient beings. Because of being without discouragement, one is called 'steadfast'.

Is it not the case that even before cultivating the karma of excellent marks, the Bodhicitta (mind of enlightenment) does not regress? Shouldn't that also be called 'dweller in samadhi'? Why is it that only a Bodhisattva who cultivates the karma of excellent marks obtains the name 'dweller in the determination'? Because only at that time will humans and devas (gods) jointly know it. Before that, only the devas know it. Or it is only at that time that one can approach the determination of perfect enlightenment; before that, only perfect enlightenment is determined, and nothing else. So, how should one understand the cultivation of the karma of excellent marks? The verse says:

'In Jambudvipa (rose-apple continent), as a male, facing the Buddha, Through Buddha-mindfulness and contemplation, it is accomplished. Only after hundreds of kalpas (eons) of cultivation, Each adorned with hundreds of merits.'

Treatise: A Bodhisattva must be in Jambudvipa to create and cultivate the karma that brings about the excellent marks. Because the wisdom of awakening in this continent is the most clear and sharp. And it must be a male, not a female, etc., because at that time, one has already transcended the status of women, etc. Therefore, it should not be said like this.

。於前頌中恒受男身義已顯故。造此業時唯現對佛。謂親見佛不共色身。相好端嚴種種奇特。有欲引起感此類思。不對如來無容起故。此妙相業唯緣佛思。佛是可欣順德境故。感妙相業唯思所成。非修所成。不定界故。所感異熟。此所繫故。非聞所成。彼羸劣故。亦非生得。加行起故。謂彼唯於三無數劫。修行施等波羅蜜多。圓滿身中方可得故。唯是加行非生得善。唯余百劫造修非多。一一妙相百福莊嚴。此中百思名為百福。謂將造一一妙相業時。先起五十思凈治身器。其次方起引一相業。於後復起五十善思。莊嚴引業令得圓滿。五十思者。依十業道。一一業道各起五思。且依最初離殺業道有五思者。一離殺思。二勸導思。三讚美思。四隨喜思。五迴向思。謂回所修向解脫故。乃至邪見各五亦然。有餘師言。依十業道各起下等五品善思。前後各然。如熏靜慮。有餘師說。依十業道各起五思。一加行凈。二根本凈。三後起凈。四非尋害。五念攝受。復有師言。一一相業。各為緣佛。未曾習思。具百現前。而為嚴飾。百福一一其量云何。有說。以依三無數劫。增長功德所整合身。發起如斯無對無數。殊勝福德量唯佛知。有說。若由業增上力感輪王位。王四大洲。自在而轉。是一福量。有說。若由業增上力得為帝釋。王二欲

天自在而轉。是一福量。有說。唯除近佛菩薩。所餘一切有情所修富樂果業。是一福量。有餘師言。此量大少。應言世界將欲成時。一切有情感大千土業增上力。是一福量。今薄伽梵昔菩薩時。三無數劫中。各供養幾佛。頌曰。

於三無數劫　　各供養七萬　又如次供養　　五六七千佛

論曰。初無數劫中供養七萬五千佛。次無數劫中供養七萬六千佛。后無數劫中供養七萬七千佛。三無數劫。一一滿時。及初發心。各逢何佛。頌曰。

三無數劫滿　　逆次逢勝觀　然燈寶髻佛　　初釋迦牟尼

論曰。言逆次者。自後向前。謂于第三無數劫滿。所逢事佛。名為勝觀。第二劫滿。所逢事佛。名曰然燈。第一劫滿所逢事佛。名為寶髻。初無數劫首逢釋迦牟尼。謂我世尊初發心位。逢一薄伽梵。號釋迦牟尼。彼佛出時正居末劫。滅后正法唯住千年。時我世尊為陶師子。于彼佛所起殷凈心。涂以香油。浴以香水。設供養已。發弘誓願。愿我當作佛一如今世尊。故今如來一一同彼。我釋迦菩薩。於何位中何波羅蜜多修習圓滿。頌曰。

但由悲普施　　被折身無忿　讚歎底沙佛　　次無上菩提　六波羅蜜多　　于如是四位　一二又一二　　如次修圓滿

論曰。菩薩發願初修施時。未能遍於

【現代漢語翻譯】現代漢語譯本天自在天（Maheśvara）的轉動，算作一個福量。有人說，除了接近佛和菩薩的人，其餘一切有情眾生所修的富樂果報之業，算作一個福量。還有些論師說，這個福量的大小，應該這樣說：世界將要形成的時候，一切有情眾生感得大千世界的業的增上力，算作一個福量。現在薄伽梵（Bhagavan，世尊）過去做菩薩的時候，三個無數劫中，各自供養了多少佛？頌文說：『於三無數劫，各供養七萬，又如次供養，五六七千佛。』論曰：最初無數劫中供養七萬五千佛，其次無數劫中供養七萬六千佛，最後無數劫中供養七萬七千佛。三個無數劫，每一個劫滿時，以及最初發心時，各自遇到哪尊佛？頌文說：『三無數劫滿，逆次逢勝觀，然燈寶髻佛，初釋迦牟尼。』論曰：所說『逆次』，是從後向前。意思是說，在第三無數劫滿時，所遇到並供養的佛，名為勝觀佛（Śyāmāvadāta）；第二劫滿時，所遇到並供養的佛，名叫然燈佛（Dīpaṃkara）；第一劫滿時所遇到並供養的佛，名叫寶髻佛（Ratnaśikhin）。最初無數劫開始時遇到釋迦牟尼佛（Śākyamuni）。意思是說，我世尊最初發心的時候，遇到一位薄伽梵，名號釋迦牟尼。那位佛出現的時候正處於末劫時期，滅度后正法只住世一千年。當時我世尊是一位陶師的兒子，在那位佛的處所生起慇勤清凈之心，用香油塗抹佛身，用香水沐浴佛身，設定供養之後，發下弘大的誓願：愿我將來成佛時，一切都像如今的世尊一樣。所以現在如來的一切都和那位佛一樣。我釋迦菩薩，在什麼位次中，什麼波羅蜜多（pāramitā，到彼岸）修習圓滿？頌文說：『但由悲普施，被折身無忿，讚歎底沙佛，次無上菩提，六波羅蜜多，于如是四位，一二又一二，如次修圓滿。』論曰：菩薩發願最初修習佈施的時候，未能普遍施捨於一切眾生。

【English Translation】 English version The turning of Maheśvara (the god of freedom), is considered one measure of merit. Some say that, except for those close to Buddhas and Bodhisattvas, the meritorious deeds of wealth and happiness cultivated by all other sentient beings are considered one measure of merit. Some other teachers say that the magnitude of this measure of merit should be described as follows: when the world is about to form, the power of the karma of all sentient beings perceiving the great chiliocosm is considered one measure of merit. Now, how many Buddhas did the Bhagavan (World Honored One) make offerings to in each of the three countless kalpas when he was a Bodhisattva in the past? The verse says: 『In three countless kalpas, offerings were made to seventy thousand Buddhas in each, and then in sequence, offerings were made to five, six, and seven thousand Buddhas.』 The treatise says: In the first countless kalpa, offerings were made to 75,000 Buddhas; in the second countless kalpa, offerings were made to 76,000 Buddhas; and in the last countless kalpa, offerings were made to 77,000 Buddhas. When each of the three countless kalpas was completed, and at the time of the initial aspiration, which Buddhas were encountered? The verse says: 『When the three countless kalpas were completed, Śyāmāvadāta (Victorious Vision), Dīpaṃkara (Lamp Lighting), and Ratnaśikhin (Jewel Crest) were encountered in reverse order, and initially Śākyamuni.』 The treatise says: The term 『reverse order』 means from back to front. It means that when the third countless kalpa was completed, the Buddha encountered and served was named Śyāmāvadāta. When the second kalpa was completed, the Buddha encountered and served was named Dīpaṃkara. When the first kalpa was completed, the Buddha encountered and served was named Ratnaśikhin. At the beginning of the first countless kalpa, Śākyamuni was encountered. It means that when our World Honored One initially made the aspiration, he encountered a Bhagavan named Śākyamuni. When that Buddha appeared, it was during the final kalpa, and after his extinction, the true Dharma only remained in the world for a thousand years. At that time, our World Honored One was the son of a potter, and he arose with diligent and pure mind at that Buddha's place, anointing the Buddha's body with fragrant oil, bathing the Buddha's body with fragrant water, and after making offerings, he made a great vow: 『May I become a Buddha in the future, just like the World Honored One now.』 Therefore, everything about the Tathagata (Thus Come One) now is the same as that Buddha. In what position and which pāramitā (perfection) did our Śākyamuni Bodhisattva cultivate to perfection? The verse says: 『Only through compassion and universal giving, without anger when the body is broken, praising the Buddha Tiṣya, and then unsurpassed Bodhi, the six pāramitās are cultivated to perfection in these four positions, one, two, then one, two, in sequence.』 The treatise says: When the Bodhisattva initially cultivated giving after making the vow, he was not yet able to give universally to all sentient beings.

一切含識施一切物。唯運悲心。彼於後時。慣習力故。悲心轉盛。能遍施與一切有情。非一切物。若時菩薩普於一切。能施一切。但由悲心。非自希求。勝生差別。齊此佈施波羅蜜多修習圓滿。若時菩薩被折身支。雖未離欲貪。而心無少忿。齊此戒忍波羅蜜多修習圓滿。若時菩薩勇猛精進。以一伽他經七晝夜。贊底沙佛便超九劫。齊此精進波羅蜜多修習圓滿。若時菩薩處金剛座。將登無上正等菩提。次無上覺前住金剛喻定。齊此定慧波羅蜜多修習圓滿。理應此位無間方圓。得盡智時。此方滿故。別別能到圓德彼岸。故此六名波羅蜜多。契經說有三福業事。一施類福業事。二戒類福業事。三修類福業事。此云何立福業事名。頌曰。

施戒修三類　　各隨其所應　受福業事名　　差別如業道

論曰。三類皆福。或業或事。隨其所應。如業道說。謂如分別。十業道中。有業亦道。有道非業。此中有福亦業亦事。有福業非事。有福事非業。有唯是福。非業非事。且施類中身語二業。具福業事三種義名。善故是福。作故亦業。是能等起身語業思。轉所依門故亦名事。彼等起思唯名福業。思俱有法唯受福名。戒類既唯身語業性。故皆具受福業事名。修類中慈唯名福事。業之事故。慈相應思。以慈為門。而造作故。慈俱

思戒唯名福業。余俱有法惟受福名。悲等準此皆應思擇。有說。福業顯作福義。謂福加行事顯所依。謂施戒修。是福業之事。為成彼三起福加行故。有說。唯思是真福業。福業之事。謂施戒修以三為門福業轉故。何法名施。施招何果。頌曰。

由此舍名施　　謂為供為益　身語及能發　　此招大富果

論曰。雖所舍物及能捨具皆可名施。而於此中所立施名。但依舍具。謂由此具舍事得成。故舍所思是真施體。如所度境不得量名。所立量名依能度具。或為捔勝貯藏稱譽。傳習隨他親愛親附。由如是等舍事亦成。然非此中正意所說。為簡彼故說為供為益言。於己涅槃唯為供養。于余亦為益彼大種諸根。有行施時但為益彼。具名何謂。謂身語業及此能發。能發謂何。謂無貪俱能起此聚即身語業及能起心。並此俱行總名。施體如有。頌言。

若人以凈心　　輟已而行施　此剎那善蘊　　總立以施名

應知如是施類福業事。迴向解脫亦得離系果。而且就近決定為言。但說能招大財富果。依何立此大財富名。以財妙廣不可奪故。為何所益而行施耶。頌曰。

為益自他俱　　不為二行施

論曰。施主施時觀於二益。一為自益感果善根。二為益他諸根大種。施主有二。一有煩惱。二無煩惱。有煩惱

【現代漢語翻譯】現代漢語譯本：思惟和戒律僅僅是福業的名稱。其餘的（佈施、忍辱等）都具有法的性質，只有接受福報時才稱為福。悲心等等也應照此進行思擇。有人說，『福業』顯示了造福的意義，即爲了增進福德而進行的加行，指的是佈施、持戒和修行。這是福業所涉及的事情，爲了成就這三者而發起增進福德的加行。也有人說，只有思惟才是真正的福業。福業所涉及的事情，指的是佈施、持戒和修行，因為通過這三者，福業得以運轉。什麼法稱為佈施？佈施會招致什麼果報？頌文說：『由此舍名施，謂為供為益，身語及能發，此招大富果。』論述：雖然所捨棄的物品和能捨棄的工具都可以稱為佈施，但這裡所說的『佈施』，僅僅依據捨棄的工具。因為通過這個工具，捨棄的事情才能完成。所以，捨棄的思惟才是真正的佈施本體。如同所度量的境界不能稱為量，而所說的『量』是依據能度量的工具。或者爲了競爭勝利、貯藏、稱譽、傳習、隨順他人、親愛、親附等，捨棄的事情也能完成。然而，這些不是這裡所要說的真正含義。爲了簡別這些，所以說『為供為益』。對於自己的涅槃，僅僅是爲了供養；對於他人，也是爲了利益他們的大種和諸根。有些行佈施時僅僅爲了利益他人。『具名』指的是什麼？指的是身語業以及能引發它們的。『能發』指的是什麼？指的是與無貪相應的、能發起這些聚集的身語業以及能發起的心。以及與此相應的行為，總稱為佈施的本體。如同頌文所說：『若人以凈心，輟已而行施，此剎那善蘊，總立以施名。』應當知道，這樣的佈施屬於福業的事情。迴向解脫也能得到離系果。而且就近的、決定的意義來說，僅僅說它能招致大財富的果報。依據什麼而立下這『大財富』的名稱？因為財富美好廣大，不可被奪走。爲了利益誰而行佈施呢？頌文說：『為益自他俱，不為二行施。』論述：施主在佈施時，考慮到兩種利益。一是為自己獲得感果的善根，二是為利益他人的諸根和大種。施主有兩種，一是有煩惱的，二是無煩惱的。有煩惱的...

【English Translation】 English version: Thinking and precepts are merely names for meritorious actions (福業, fú yè). The rest (such as giving and patience) all possess the nature of Dharma, and only when receiving blessings are they called 'blessings'. Compassion and so on should also be considered in this way. Some say that 'meritorious action' reveals the meaning of creating merit, that is, the preliminary actions performed to increase merit, referring to giving (施, shī), keeping precepts (戒, jiè), and cultivation (修, xiū). These are the matters involved in meritorious actions, and the preliminary actions to increase merit are initiated to accomplish these three. Others say that only thinking is true meritorious action. The matters involved in meritorious actions refer to giving, keeping precepts, and cultivation, because meritorious actions are carried out through these three. What Dharma is called giving? What result does giving bring about? The verse says: 'By this act of giving, it is called giving, meaning for offering and for benefit; body, speech, and what can generate them, this brings about the result of great wealth.' Commentary: Although the things given away and the means of giving can both be called giving, the name 'giving' established here only relies on the means of giving. Because through this means, the act of giving can be accomplished. Therefore, the thought of giving is the true essence of giving. Just as the measured realm cannot be called a measure, the name 'measure' is established based on the means of measuring. Or, for the sake of competing for victory, storing, praising, transmitting, following others, affection, and attachment, the act of giving can also be accomplished. However, these are not the true meanings intended here. To distinguish these, it is said 'for offering and for benefit'. For one's own Nirvana, it is only for offering; for others, it is also for benefiting their great elements (大種, dà zhǒng) and faculties (諸根, zhū gēn). Some give only to benefit others. What does 'possessing a name' refer to? It refers to the actions of body and speech, and what can generate them. What does 'can generate' refer to? It refers to the body and speech actions that are in accordance with non-greed and can initiate these aggregates, as well as the mind that can initiate them. And the actions that accompany this are collectively called the essence of giving. As the verse says: 'If a person with a pure mind, gives up what they have and gives, this moment's accumulation of goodness, is collectively established as the name of giving.' It should be known that such giving belongs to the matters of meritorious actions. Dedicating it to liberation can also obtain the result of detachment. Moreover, in a proximate and definitive sense, it is only said that it can bring about the result of great wealth. Based on what is the name 'great wealth' established? Because wealth is beautiful, vast, and cannot be taken away. For whose benefit is giving practiced? The verse says: 'For the benefit of oneself and others, giving is not practiced for two reasons.' Commentary: The giver considers two benefits when giving. One is for oneself to obtain the good roots that result in fruition, and the other is to benefit others' faculties and great elements. There are two types of givers, one with afflictions and one without afflictions. The one with afflictions...

者復有二種。一未離欲貪。二已離欲貪。於此二中各有二種。一諸聖者。二諸異生。此中未離欲貪聖者。及已未離欲貪異生。奉施制多唯為自益。謂自增長二種善根。一者能招大富為果。二者為得上義資糧諸有已離。欲貪聖者。奉施制多。除順現受不招大富。由彼已能畢竟超彼異熟地故。而容為得上義資糧。是故亦名唯為自益。非此能益他根大種。故不益他。無煩惱者。施他有情唯為益他。謂能益他諸根大種。非自增長。二種善根除順現受。有煩惱者。施他有情為二俱益。無煩惱者。奉施制多。除順現受。不為二益。前已總明施招大富。今次當辯施果別因。頌曰。

由主財田異　　故施果差別

論曰。施有差別由三種因。謂主財田有差別故。施差別故果有差別。言主財田有差別者。謂如是類施主財田勝劣與余主財田異。且由施主有差別者。頌曰。

主異由信等　　行敬重等施　得尊重廣愛　　應時難奪果

論曰。或有施主于因果中得決定信。或有施主于因果中心懷猶豫。或有施主率爾隨欲。或有施主具凈尸羅。或少虧違。或全無戒。或有施主于佛教法具足多聞。或有少聞。或無聞等而行惠施。由施主具信戒聞等。差別功德故名主異。由主異故施成差別。由施差別得果有異。諸有施主具如是德。

【現代漢語翻譯】現代漢語譯本還有兩種人：一種是未脫離慾望貪念的，一種是已脫離慾望貪念的。在這兩種人中，又各有兩種：一種是聖者，一種是凡夫。這裡，未脫離慾望貪念的聖者，以及未脫離慾望貪念的凡夫，供奉佛塔（制多，Caitya）都只是爲了自己獲益，即爲了自己增長兩種善根：一是能夠招致巨大財富作為果報，二是作為獲得殊勝利益的資糧。那些已經脫離慾望貪念的聖者，供奉佛塔，除了順應現世的果報外，不能招致巨大財富，因為他們已經能夠徹底超越異熟地（Vipāka-bhūmi）的果報。但可以作為獲得殊勝利益的資糧，所以也稱為只是爲了自己獲益。這不是爲了增益他人諸根大種，所以不能利益他人。沒有煩惱的人，佈施給其他有情眾生，只是爲了利益他人，即能夠增益他人諸根大種，而不是爲了自己增長兩種善根，除了順應現世的果報外。有煩惱的人，佈施給其他有情眾生，是爲了雙方都獲益。沒有煩惱的人，供奉佛塔，除了順應現世的果報外，不是爲了雙方都獲益。前面已經總括地說明了佈施能夠招致巨大財富，現在接下來應當辨析佈施果報的個別原因。頌文說：『由於施主、財物、福田不同，所以佈施的果報有差別。』論述說：佈施的差別由三種原因造成，即由於施主、財物、福田有差別，所以佈施的差別導致果報有差別。所說的施主、財物、福田有差別，是指這類施主、財物、福田的殊勝或低劣與其他施主、財物、福田不同。先說由施主有差別。頌文說：『施主的不同在於信心等，以恭敬等心行佈施，得到尊重、廣受愛戴、應時、難以被奪的果報。』論述說：有的施主對於因果關係有堅定的信心，有的施主對於因果關係心懷猶豫，有的施主輕率隨意，有的施主具有清凈的戒律，或者稍微違犯，或者完全沒有戒律，有的施主對於佛教的教法具有充分的聽聞，或者聽聞很少，或者沒有聽聞等等而行佈施。由於施主具有信心、戒律、聽聞等差別功德，所以稱為施主不同。由於施主不同，所以佈施形成差別。由於佈施差別，得到的果報也有不同。那些具有這些功德的施主。

【English Translation】 English version Furthermore, there are two kinds [of beings]: one who has not departed from desire and greed, and one who has departed from desire and greed. Among these two, there are again two kinds: one is a noble one (聖者, Śānta), and the other is an ordinary being (異生, Pṛthagjana). Here, the noble one who has not departed from desire and greed, and the ordinary being who has not departed from desire and greed, make offerings to stupas (制多, Caitya) solely for their own benefit, that is, to increase their own two kinds of wholesome roots: first, to be able to attract great wealth as a result; second, as resources for obtaining supreme benefit. Those noble ones who have already departed from desire and greed, when making offerings to stupas, do not attract great wealth, except for the result that accords with the present experience, because they are already able to completely transcend the result of the Vipāka-bhūmi (異熟地). However, it can serve as resources for obtaining supreme benefit, so it is also called solely for one's own benefit. This is not to increase the great elements of others' faculties, so it does not benefit others. Those without afflictions, when giving to other sentient beings, do so solely to benefit others, that is, to be able to increase the great elements of others' faculties, and not to increase their own two kinds of wholesome roots, except for the result that accords with the present experience. Those with afflictions, when giving to other sentient beings, do so for the benefit of both. Those without afflictions, when making offerings to stupas, do not do so for the benefit of both, except for the result that accords with the present experience. It has already been generally explained earlier that giving can attract great wealth; now, we should next analyze the individual causes of the results of giving. The verse says: 'Because of the differences in the giver, the wealth, and the field [of merit], the results of giving are different.' The treatise says: The differences in giving are caused by three reasons, that is, because the giver, the wealth, and the field [of merit] are different, so the differences in giving lead to differences in results. The so-called differences in the giver, the wealth, and the field [of merit] refer to the superiority or inferiority of this kind of giver, wealth, and field [of merit] compared to other givers, wealth, and fields [of merit]. First, let's talk about the differences in the giver. The verse says: 'The differences in the giver lie in faith, etc.; giving with respect, etc., one obtains the results of being respected, widely loved, timely, and difficult to be taken away.' The treatise says: Some givers have firm faith in cause and effect; some givers have doubts in their minds about cause and effect; some givers are rash and follow their desires; some givers have pure precepts, or slightly violate them, or have no precepts at all; some givers have sufficient learning about the teachings of Buddhism, or have little learning, or have no learning, etc., and then give. Because the giver has different merits such as faith, precepts, and learning, they are called different givers. Because the givers are different, the giving becomes different. Because the giving is different, the results obtained are also different. Those givers who possess these merits.

能如法行敬重等四施。如次便得尊重等四果。謂若施主行敬重施。便感常為他所敬重。若自手施。便能感得於廣大財愛樂受用。若應時施。感應時財。所須應時。非余時故。若無損他。施便感資財。不為王火等之所侵壞。由所施財有差別者。頌曰。

財異由色等　　得妙色好名　眾愛柔軟身　　有隨時樂觸

論曰。由所施財或闕或具。色香味觸如次便得。或闕或具。妙色等果。謂所施財色具足故。便感妙色香具足故。便感好名。如香芬馥。遍諸方故。味具足故。便感眾愛。如味美妙眾所愛故。觸具足故感柔軟身。及有隨時生樂受觸。若有所闕隨應果減。如是亦由具色香等。故名財異。由財異故施體及果。皆有差別。由所施田有差別者。頌曰。

田異由趣苦　　恩德有差別

論曰。由所施田趣苦恩德各有差別。故名田異。由田異故施果有殊。由趣別者。如世尊說。若施旁生受百倍果。施犯戒人受千倍果。由苦別者。如七有依福業事中。先說應施客行病侍。園林常食及寒風等。隨時食藥。復說若有具足凈信男子女人成此所說。七種有依福業事者。所獲福德不可取量。今於此中由緣差別。故苦有異。由除受者。差別苦故果有差別。由恩別者如父母師及余有恩如熊鹿等。本生經說諸有恩類。于有恩所起

【現代漢語翻譯】現代漢語譯本能夠如法地實行敬重等四種佈施，就能依次獲得尊重等四種果報。也就是說，如果佈施者行敬重施，便會感得常為他人所敬重的果報；如果親手佈施，便能感得對於廣大財富的喜愛和樂於受用；如果應時佈施，便感得應時的資財，所需要的能夠及時獲得，而不是在其他時候；如果佈施時沒有損害他人，便感得資財不會被國王、火災等所侵損毀壞。由於所佈施的財物有所差別，頌文說：

『財物不同由色等，獲得妙色好名聲，眾人喜愛柔軟身，以及隨時有樂觸。』

論述說，由於所佈施的財物或缺少或具備色、香、味、觸，因此依次便會獲得或缺少或具備妙色等果報。也就是說，所佈施的財物顏色具足，便感得妙色；香氣具足，便感得好名聲，如同香氣芬芳，遍佈四方；味道具足，便感得眾人喜愛，如同味道美妙，為眾人所喜愛；觸感具足，便感得柔軟的身體，以及隨時產生快樂感受的觸覺。如果有所缺少，相應的果報也會減少。像這樣，也是由於具備色、香等，所以稱為財物不同。由於財物不同，佈施的本體和果報，都會有差別。由於所佈施的福田有所差別，頌文說：

『福田不同由所施對像之趣、苦、恩德有差別。』

論述說，由於所佈施的福田，在所施對像之趣向、苦難、恩德等方面各有差別，所以稱為福田不同。由於福田不同，佈施的果報也會有差異。由趣向不同來說，如世尊所說，如果佈施給旁生（動物），會獲得百倍的果報；佈施給犯戒的人，會獲得千倍的果報。由苦難不同來說，如《七有依福業事》中，先說到應該佈施給旅客、病人、侍者、園林、常食以及寒風等，還有隨時的食物和藥物。又說，如果有具足清凈信心的男子女人，成就這所說的七種有依福業事，所獲得的福德是不可估量的。現在在這裡，由於所緣的不同，所以苦難也有差異。由於去除接受佈施者的差別苦難，所以果報也有差別。由恩德不同來說，如父母、師長以及其他有恩之人，如熊、鹿等。《本生經》中說，對於有恩的種類，在有恩之處生起...

【English Translation】 English version Being able to perform the four kinds of giving such as respectful giving in accordance with the Dharma, one then obtains the four corresponding results such as respect. That is to say, if a donor performs respectful giving, they will reap the result of being constantly respected by others. If one gives with their own hands, they will be able to reap the reward of loving and enjoying vast wealth. If one gives at the appropriate time, they will reap the reward of timely resources, with what is needed being available when it is needed, and not at other times. If one gives without harming others, they will reap the reward of wealth that is not damaged or destroyed by kings, fire, etc. Because the things given differ, the verse says:

'Differences in wealth arise from color, etc., obtaining wonderful color and good reputation, beloved by the crowd, a soft body, and pleasant tactile sensations at all times.'

The treatise says, because the things given either lack or possess color, smell, taste, and touch, one then obtains, in sequence, either lacking or possessing the results of wonderful color, etc. That is to say, because the things given are complete in color, one then reaps wonderful color; complete in fragrance, one then reaps a good reputation, like a fragrant scent spreading in all directions; complete in taste, one then reaps being loved by the crowd, like a delicious taste being loved by all; complete in touch, one then reaps a soft body and tactile sensations that produce pleasure at all times. If something is lacking, the corresponding result will be reduced accordingly. In this way, it is also because of possessing color, fragrance, etc., that it is called differences in wealth. Because of differences in wealth, the essence of giving and its results will all have differences. Because the field of merit in which one gives differs, the verse says:

'Differences in the field of merit arise from differences in the recipient's realm of existence (趣, qù), suffering, and kindness.'

The treatise says, because the field of merit in which one gives has differences in terms of the recipient's realm of existence, suffering, and kindness, it is called differences in the field of merit. Because the field of merit differs, the results of giving will also be different. Regarding differences in realm of existence, as the World Honored One said, if one gives to animals (旁生, pángshēng), one will receive a hundredfold reward; if one gives to someone who has broken their vows, one will receive a thousandfold reward. Regarding differences in suffering, as in the 'Seven Bases for Fortunate Actions', it is first said that one should give to travelers, the sick, attendants, gardens, regular food, and protection from cold winds, as well as timely food and medicine. It is further said that if there are men and women who possess pure faith and accomplish these seven bases for fortunate actions, the merit they obtain is immeasurable. Now, in this context, suffering differs due to differences in the object of focus. Because one removes the different sufferings of the recipients of giving, the results also differ. Regarding differences in kindness, such as parents, teachers, and others who have been kind, such as bears and deer. The Jataka tales say that for those who have been kind, arising towards those who have been kind...

諸惡業。果現可知由此比知。行報恩善。其果必定由德別者。如契經言。施持戒人果百千倍。乃至施佛果最無量。雖皆無量亦有少多如殑伽河大海水滴。如望財施法施為尊。就財施中何為最勝。頌曰。

脫于脫菩薩　　第八施最勝

論曰。若已解脫者施已解脫。田于財施中此最為勝。若諸菩薩。以勝意樂。等欲利樂一切有情。為大菩提而行惠施。雖非解脫施解脫田。而施福中此最為勝。除此更有八種施中。第八施福亦最為勝。八施者何。一隨至施。二怖畏施。三報恩施。四求報施。五習先施。六希天施。七要名施。八為莊嚴。心為資助。心為資瑜伽。為得上義而行惠施。如世尊說。施聖果無量。頗施非聖果亦無量耶。頌曰。

父母病法師　　最後生菩薩　設非證聖者　　施果亦無量

論曰。如是五種設是異生施者。亦能招無量果。住最後有名最後生。法師四田中。是恩田所攝。一切能感無量果業。上下品類皆平等耶。不爾云何。由六因故。令一切業成輕重品。其六者何。頌曰。

後起田根本　　加行思意樂　由此下上故　　業成下上品

論曰。後起謂作此業已。或頓或數。隨前而作。田謂于彼造善造惡。根本謂根本業道。加行謂引彼身語。思謂由彼業道究竟。意樂謂所有意趣。我

【現代漢語翻譯】現代漢語譯本所有惡業，其果報的顯現是可以預知的，可以通過類比來了解。行報恩之善，其果報必定殊勝，這是由於功德的差別所致。正如經文所說：『佈施給持戒之人，果報是百千倍；乃至佈施給佛陀，果報最為無量。』雖然都說是無量，但也有多少的差別，就像恒河之水與大海水滴相比。如同期望財施，法施更為尊貴。在財施之中，什麼是最殊勝的呢？頌文說：『脫于脫菩薩，第八施最勝。』論述：如果已解脫者佈施給已解脫者，這種田在財施中最為殊勝。如果諸菩薩以殊勝的意樂，平等地希望利益安樂一切有情眾生，爲了大菩提而行佈施，即使不是解脫者佈施給解脫之田，這種佈施在福報中也最為殊勝。除了這種佈施，還有八種佈施，其中第八種佈施的福報也最為殊勝。這八種佈施是什麼呢？一是隨至施，二是怖畏施，三是報恩施，四是求報施，五是習先施，六是希天施，七是要名施，八是爲了莊嚴，以心為資助，以心為資瑜伽，爲了獲得殊勝的意義而行佈施。正如世尊所說：『佈施聖者果報無量。』那麼佈施非聖者，果報也是無量的嗎？頌文說：『父母病法師，最後生菩薩，設非證聖者，施果亦無量。』論述：像這樣五種情況，即使是凡夫佈施，也能招感無量的果報。『住最後』，名為最後生。父母、病者、法師這四種田，屬於恩田所攝。一切能感無量果的業，其上下品類都是平等的嗎？不是這樣的，為什麼呢？由於六種原因，使一切業成為輕重品。這六種原因是什麼呢？頌文說：『後起田根本，加行思意樂，由此下上故，業成下上品。』論述：後起，是指造作此業之後，或者立即，或者多次，隨著之前的行為而作。田，是指對於他們造善或造惡。根本，是指根本業道。加行，是指引發彼身語。嗯，是指由彼業道究竟。意樂，是指所有的意趣。我

【English Translation】 English version All evil deeds, the manifestation of their consequences is knowable and can be understood through analogy. Performing meritorious acts of gratitude will certainly have excellent results, due to the difference in merit. As the sutras say: 'Giving to those who uphold the precepts yields a hundred thousandfold result; even giving to the Buddha yields the most immeasurable result.' Although all are said to be immeasurable, there are still differences in quantity, like comparing the water of the Ganges River to a drop of water in the ocean. Just as one expects that Dharma giving is more venerable than material giving. Among material giving, what is the most supreme? The verse says: 'Giving liberation to the liberated Bodhisattva, the eighth type of giving is the most supreme.' Discussion: If one who is already liberated gives to one who is already liberated, this field is the most supreme among material giving. If Bodhisattvas, with supreme intention, equally desire to benefit and bring happiness to all sentient beings, and practice giving for the sake of great Bodhi, even if it is not a liberated being giving to a field of liberation, this giving is the most supreme in terms of merit. Apart from this giving, there are eight other types of giving, among which the eighth type of giving is also the most supreme in terms of merit. What are these eight types of giving? First, giving upon arrival; second, giving out of fear; third, giving in gratitude; fourth, giving seeking reward; fifth, giving out of habit; sixth, giving hoping for heavenly rebirth; seventh, giving seeking fame; eighth, giving for adornment, with the mind as assistance, with the mind as yoga, giving in order to obtain supreme meaning. As the World Honored One said: 'Giving to a noble being yields immeasurable results.' Then, does giving to a non-noble being also yield immeasurable results? The verse says: 'Parents, the sick, Dharma masters, Bodhisattvas in their last life, even if they are not enlightened, giving to them also yields immeasurable results.' Discussion: In these five cases, even if an ordinary person gives, they can also attract immeasurable results. 'Dwelling in the last', is called the last life. The four fields of parents, the sick, and Dharma masters are included in the field of gratitude. Are all the deeds that can bring immeasurable results equal in terms of superior and inferior categories? It is not so, why? Due to six reasons, all deeds become light or heavy. What are these six reasons? The verse says: 'Subsequent action, field, root, effort, thought, intention, due to these superior and inferior factors, deeds become superior, intermediate, and inferior.' Discussion: Subsequent action refers to after performing this deed, either immediately or repeatedly, acting according to the previous action. Field refers to creating good or evil towards them. Root refers to the root karmic path. Effort refers to inducing that body and speech. Thought refers to the completion of that karmic path. Intention refers to all intentions. I

應當造如是如是。若有六因皆是上品。此業最重翻此最輕。除此中間非最輕重。如契經言。審思作業。名為造作。亦名增長。何因說業名增長耶。由五種因。何等為五。頌曰。

由審思圓滿　　無惡作對治　有伴異熟故　　此業名增長

論曰。由審思故者。謂審思而作。非率爾思作。亦非全不思。由圓滿故者謂齊此量業應墮惡趣。此業圓滿名為增長。余唯造作。由無惡作對治故者。謂無追悔無對治業。由有伴故者。謂作不善業。不善為助伴。由異熟故者。謂時設不定。定與異熟善上相違。異此應知唯名造作。如上所說。未離欲等。奉施制多。唯為自益。既無受用者。施福如何成。頌曰。

制多舍類福　　如慈等無受

論曰。非我唯許所舍財物。受者受用施福方成。所許者何。謂諸施福略有二類。一舍二受。舍類福者。謂由善心。但舍資財施福便起。受類福者。謂所施田。受用施物施福方起。于制多所奉施供具。雖無受類有舍類福。然舍類福初舍資財。此福即成。對治貪故。無貪俱思所等起故。舍資財已。隨所施田受用。或不施福無失。若不爾者。有施僧伽。或別人等。諸資生具。或彼未用。物便壞失。如是施主物應唐捐。施福不生無當果故。彼既未用福由何生。用福雖無而有受福。制多無受福

【現代漢語翻譯】現代漢語譯本：應當這樣這樣地造作。如果有六種原因都是上品，那麼這種業是最重的，反之則是最輕的。除了這些，中間狀態的業既非最輕也非最重。正如契經所說：『審慎思考後的行為，稱為造作，也稱為增長。』為什麼說業是增長呢？因為有五種原因。哪五種呢？偈頌說：『由審思圓滿，無惡作對治，有伴異熟故，此業名增長。』論述：『由審思故』，是指審慎思考後才行動，而不是草率地思考後行動，也不是完全不思考。『由圓滿故』，是指達到某種程度，業應該墮入惡趣，這種圓滿的業稱為增長，其餘的只是造作。『由無惡作對治故』，是指沒有追悔，沒有對治的業。『由有伴故』，是指造作不善業，不善業作為助伴。『由異熟故』，是指時間不一定，一定會帶來異熟果報，這與善業相反。與此相反的，應該知道只是稱為造作。如上所說，未離欲等的人，供奉佛塔（制多，梵文：caitya，意為佛塔、聖地），只是爲了自己的利益，既然沒有受用者，施捨的福報如何成就呢？偈頌說：『制多舍類福，如慈等無受。』論述：我並非只允許所捨棄的財物，受者受用后施捨的福報才能成就。我所允許的是什麼呢？是說施捨的福報大致分為兩類：一是舍，二是受。舍類福，是指由於善心，只是捨棄資財，施捨的福報便會產生。受類福，是指所施捨的田地，受用施捨的物品，施捨的福報才會產生。在佛塔（制多）所供奉的供具，雖然沒有受類福，但有舍類福。然而舍類福，在最初捨棄資財時，這種福報就已經成就，因為對治了貪婪，沒有貪婪的念頭所引發的緣故。捨棄資財后，無論所施捨的田地是否被受用，福報都不會消失。如果不是這樣，那麼有施捨給僧團（僧伽，梵文：saṃgha，指出家人的團體）或其他人等的各種生活用品，或者他們沒有使用，物品就損壞了，這樣施主（施主，梵文：dānapati，意為佈施者）的物品就白白浪費了，施捨的福報也不會產生，沒有應得的果報。既然他們沒有使用，福報從何而來呢？雖然沒有用福，但有受福。佛塔（制多）沒有受福。

【English Translation】 English version: It should be done in such a way. If there are six causes that are all of the highest quality, then this karma is the heaviest; conversely, it is the lightest. Apart from these, the intermediate state is neither the lightest nor the heaviest. As the sutra says: 'Deliberate action is called creation, and it is also called growth.' Why is karma called growth? Because there are five causes. What are the five? Verse: 'Due to deliberation and completeness, without remorseful remedies, having accompanying maturation, this karma is called growth.' Commentary: 'Due to deliberation' means acting after careful consideration, not acting after hasty thought, nor acting without any thought at all. 'Due to completeness' means that to the extent that karma should fall into evil realms, this complete karma is called growth; the rest is merely creation. 'Due to the absence of remorseful remedies' means there is no regret, no remedial karma. 'Due to having companions' means that when creating unwholesome karma, unwholesome deeds serve as companions. 'Due to maturation' means that the time is uncertain, but it will definitely bring about maturation, which is contrary to wholesome karma. Conversely, it should be known as merely creation. As mentioned above, those who have not detached from desire, etc., offering to stupas (caitya, Sanskrit: caitya, meaning stupa, sacred place) are only for their own benefit. Since there is no recipient, how can the merit of giving be accomplished? Verse: 'The merit of giving to stupas is like compassion, without a recipient.' Commentary: It is not that I only allow the abandoned property, and the merit of giving is only accomplished after the recipient uses it. What do I allow? It is said that the merit of giving is roughly divided into two categories: giving and receiving. The merit of giving is that due to a good heart, merely abandoning wealth will generate the merit of giving. The merit of receiving is that the land that is given, and the use of the given items, will generate the merit of giving. The offerings made to the stupa (caitya), although there is no merit of receiving, there is merit of giving. However, the merit of giving is accomplished when the wealth is initially abandoned, because it counteracts greed, and is caused by thoughts without greed. After abandoning wealth, whether the land that is given is used or not, the merit will not be lost. If not, then there are various necessities given to the sangha (saṃgha, Sanskrit: saṃgha, referring to the community of monks) or other people, or they are not used, and the items are damaged. In this way, the property of the donor (dānapati, Sanskrit: dānapati, meaning donor) would be wasted, and the merit of giving would not be generated, without the deserved result. Since they have not used it, where does the merit come from? Although there is no merit of use, there is merit of receiving. The stupa (caitya) has no merit of receiving.

由何生。復何因證知。福生要由受。不受于彼無攝益故。此非定證所以者何如。修慈等福亦生故。謂修慈定。于諸有情。平等發起與樂意樂。雖無受者亦無攝益。而勝解力有多福生。修悲等定得福亦爾。施制多福類亦應然。于有德田追生勝解。起極尊敬奉施制多。雖無受者亦無攝益。由自心力有多福生。然不唐捐起施敬業。要因起業方起勝思。勝思方能生勝福故。有設難言。于善田所植施業種既愛果生。植在惡田。果應非愛。此難非理。所以者何。頌曰。

惡田有愛果　　果種無倒故

論曰。現見田中種果無倒。從未度迦種。苦果終不生。賃婆種中不生甘果。非由田力種果有倒。然由田過令所植種。或生果少。或果全無。如是雖于惡田植施。而由施主利樂他心。唯愛果生不招非愛。已辯施類。戒類當辯。頌曰。

離犯戒及遮　　名戒各有二　非犯戒因壞　　依治滅凈等

論曰。言犯戒者。謂諸不善色。即從殺生乃至雜穢語。此中性罪立犯戒名。遮謂佛所遮。即非時食等。雖非性罪。而佛為護正法有情別意遮止。受戒者犯亦名犯戒。簡性罪故但立遮名。離性及遮俱說名戒。此各有二。謂表無表。以身語業為自性故。戒具四德得清凈名。隨有所減不名清凈。言四德者。一者不為犯戒所壞。言犯戒者

【現代漢語翻譯】現代漢語譯本由什麼產生？又由什麼原因可以證實？福德的產生主要依靠接受（受者）。如果沒有接受者，就不會有利益產生。但這並非是確定的證據，為什麼呢？因為修習慈心等福德也會產生。也就是說，修習慈定，對於一切有情，平等地發起給予快樂的意願，即使沒有接受者，也沒有實際的利益，但憑藉殊勝的理解力，也會產生很多福德。修習悲心等禪定獲得福德也是如此。佈施佛塔（制多，指佛塔或佛寺）的福德也應該如此理解。對於具有功德的福田，追隨產生殊勝的理解，以極其尊敬的心情奉獻佈施佛塔，即使沒有接受者，也沒有實際的利益，但由於自身心力的作用，也會產生很多福德。然而，發起佈施和尊敬的行為不會徒勞無功，因為必須先發起行為，才能產生殊勝的思惟，殊勝的思惟才能產生殊勝的福德。有人可能會提出疑問：在良田中種植佈施的種子，既然會產生可愛的果實，那麼種植在惡田中，果實應該就是不可愛的了。這個疑問是不合理的。為什麼呢？頌文說：『惡田有愛果，果種無倒故』論述：現在可以見到，在田中種植果實的種子沒有顛倒。從未度迦樹（一種苦澀的樹）的種子中，不會產生苦果。在楝樹（賃婆）的種子中不會產生甘甜的果實。不是因為田地的力量導致種子和果實顛倒，而是因為田地的過失，使得所種植的種子，或者產生的果實很少，或者完全沒有果實。如此，即使在惡田中進行佈施，由於佈施者有利樂他人的心，也只會產生可愛的果實，不會招致不可愛的果實。已經辨析了佈施的種類，接下來應當辨析戒律的種類。頌文說：『離犯戒及遮，名戒各有二，非犯戒因壞，依治滅凈等』論述：所說的『犯戒』，是指各種不善的身色行為，也就是從殺生乃至雜穢語。其中，本質上就是罪過的行為，稱為『犯戒』。『遮』是指佛陀所禁止的行為，也就是非時食等。雖然不是本質上的罪過，但佛陀爲了保護正法和有情，特別禁止這些行為。受戒者如果犯了這些行為，也稱為『犯戒』。爲了與本質上的罪過區分，只稱為『遮』。遠離本質上的罪過和佛陀所禁止的行為，都稱為『戒』。這些各有兩種，即表色戒和無表色戒，以身語業為自性。戒具有四種功德，才能稱為清凈，缺少任何一種都不能稱為清凈。所說的四種功德是：一，不被犯戒所破壞。所說的『犯戒』是指

【English Translation】 English version From what does it arise? And by what cause is it known? The arising of merit primarily depends on the recipient (受者). If there is no recipient, there is no benefit. But this is not a definitive proof. Why? Because cultivating loving-kindness (慈心) and other merits also arises. That is to say, cultivating the Samadhi of Loving-kindness (慈定), towards all sentient beings (有情), equally generating the intention to give happiness, even if there is no recipient and no actual benefit, through the power of superior understanding (勝解力), much merit will arise. Cultivating the Samadhi of Compassion (悲心) and other Samadhis to obtain merit is also like this. The merit of offering to stupas (制多, referring to stupas or monasteries) should also be understood in this way. Towards a field of merit (福田) possessing virtues, following the arising of superior understanding, with extremely respectful intention offering and giving to stupas, even if there is no recipient and no actual benefit, due to the power of one's own mind, much merit will arise. However, initiating the act of giving and respect will not be in vain, because one must first initiate the action in order to generate superior thought, and superior thought can then generate superior merit. Someone might raise the question: Since planting the seeds of giving in a good field (善田) will produce desirable fruits, then planting them in a bad field (惡田) should produce undesirable fruits. This question is unreasonable. Why? The verse says: 'A bad field has desirable fruits, because the seed of the fruit is not inverted.' Commentary: It can be seen that planting the seeds of fruits in a field does not invert the seed. From the seeds of the Nimba tree (楝樹), sweet fruits do not grow. It is not because of the power of the field that the seeds and fruits are inverted, but because of the faults of the field, which cause the planted seeds to produce few fruits, or no fruits at all. Thus, even if giving is performed in a bad field, because the giver has the intention to benefit and bring happiness to others, only desirable fruits will arise, and undesirable fruits will not be incurred. The types of giving have been distinguished; next, the types of precepts (戒律) should be distinguished. The verse says: 'Separation from transgressions and prohibitions, called precepts, each has two; not destroyed by the cause of transgressions, relying on treatment, extinction, purity, etc.' Commentary: 'Transgressions' (犯戒) refers to various unwholesome bodily actions, that is, from killing to frivolous speech. Among them, actions that are inherently sinful are called 'transgressions'. 'Prohibitions' (遮) refers to actions prohibited by the Buddha, such as eating at improper times. Although they are not inherently sinful, the Buddha specifically prohibits these actions to protect the Dharma and sentient beings. If those who have taken precepts violate these actions, they are also called 'transgressions'. To distinguish them from inherent sins, they are only called 'prohibitions'. Separating from inherent sins and actions prohibited by the Buddha are both called 'precepts'. Each of these has two types, namely, visible precepts (表色戒) and invisible precepts (無表色戒), with bodily and verbal actions as their nature. Precepts must have four virtues to be called pure; lacking any one of them cannot be called pure. The four virtues are: one, not being destroyed by transgressions. 'Transgressions' refers to

。謂審思犯。二者不為彼因所壞。彼因謂貪等煩惱隨煩惱。三者依治。謂依念住等。此能對治犯戒及因故。四者依滅。謂依涅槃迴向涅槃。非有財故。等言為顯復有異說。有說。戒凈由五種因。一根本凈。二眷屬凈。三非尋害。四念攝受。五迴向寂。已辯戒類。修類當辯。頌曰。

等引善名修　　極能熏心故

論曰。等引善者。謂于定中。等持自性及彼俱有即此名修。極熏心故。修是熏義如花熏麻。謂諸定善於心相續。極能熏習令成德類。非不定善故獨名修。前辯施福能招大富。戒修二類。所感云何。頌曰。

戒修勝如次　　感生天解脫

論曰。戒感生天。修感解脫。勝言為顯。就勝為言。謂施亦能感生天果。就勝說戒。持戒亦能感離系果。就勝說修。如是持戒亦感大富。就勝說施準例應知。經說。四人能生梵福。一為供養如來馱都。建窣堵波于未曾處。二為供養四方僧伽。造寺施園四事供給。三佛弟子破已能和。四于有情普修慈等。如是梵福其量云何。頌曰。

感劫生天等　　為一梵福量

論曰。有餘師說。隨福能感一劫生天受諸快樂。齊此名曰一梵福量。由彼所感受快樂時。同梵輔天一劫壽故。以于餘部有伽他言。

有信正見人　　修十勝行者　便為生梵福　　感劫天樂故

【現代漢語翻譯】現代漢語譯本：所謂審思犯，是指通過審慎思考來避免違犯戒律。二者不被那些因素所破壞，那些因素指的是貪等煩惱以及隨煩惱。三者是依靠對治，即依靠念住等方法。這些方法能夠對治違犯戒律的行為及其原因。四者是依靠寂滅，即依靠涅槃，並回向涅槃。因為涅槃並非有為法。『等』字是爲了表明還有其他的說法。有人說，戒律的清凈由五種因素構成：一是根本清凈，二是眷屬清凈，三是不尋伺損害，四是念的攝受，五是迴向寂滅。以上已經辨析了戒的種類，下面應當辨析修的種類。頌文說：『等引善名修，極能熏心故。』論述說：等引善，指的是在禪定中，等持的自性以及與此相應的法，這就被稱為修。因為它極能熏習內心。修是熏習的意思，就像用花來熏麻一樣。指的是各種禪定之善，對於心識的相續，極能熏習，使其成為功德之類。而非禪定的善，所以唯獨禪定之善被稱為修。前面辨析了佈施的福報能夠招感巨大的財富，那麼戒和修這兩種福報，所感得的果報是什麼呢？頌文說：『戒修勝如次，感生天解脫。』論述說：持戒感得生天的果報，禪修感得解脫的果報。『勝』字是爲了表明，就殊勝的方面來說。意思是說，佈施也能感得生天的果報，這是就殊勝的方面來說持戒。持戒也能感得遠離繫縛的果報，這是就殊勝的方面來說禪修。像這樣，持戒也能感得巨大的財富，這是就殊勝的方面來說佈施，應該按照這個例子來理解。經中說，四種人能夠產生梵福：一是為供養如來（Tathagata）[如來]的馱都（Dhatu）[舍利]，在未曾有之處建造窣堵波（Stupa）[佛塔]；二是為供養四方僧伽（Samgha）[僧團]，建造寺廟，佈施園林，提供四事供養；三是佛弟子破戒后能夠恢復戒律；四是對有情眾生普遍修習慈心等等。像這樣的梵福，它的量有多大呢？頌文說：『感劫生天等，為一梵福量。』論述說：有其他論師說，隨其福報能夠感得一劫生天的果報，享受各種快樂，達到這種程度就叫做一梵福的量。因為他們所感受的快樂的時間，與梵輔天（Brahma-parisadya）[梵眾天]的壽命相同，都是一劫。因為在其他論部中有伽他（Gatha）[偈頌]說：『有信正見人，修十勝行者，便為生梵福，感劫天樂故。』

【English Translation】 English version: 'Considering offenses' means carefully thinking to avoid violating precepts. These two are not destroyed by those causes, which refer to afflictions like greed and accompanying afflictions. The third is relying on remedies, such as relying on the four foundations of mindfulness (念住, Nianzhu). These can counteract the act of breaking precepts and its causes. The fourth is relying on cessation, that is, relying on Nirvana and dedicating merit towards Nirvana, because Nirvana is not conditioned. The word 'etc.' indicates that there are other views. Some say that the purity of precepts is constituted by five factors: first, fundamental purity; second, purity of retinue; third, non-harming through investigation; fourth, being embraced by mindfulness; and fifth, dedicating merit towards quiescence. The types of precepts have been discussed above; now the types of cultivation should be discussed. The verse says: 'Equanimity-induced virtue is called cultivation, because it extremely perfumes the mind.' The treatise says: 'Equanimity-induced virtue' refers to the nature of equanimity and its concomitants in meditative concentration (定, Ding), and this is called cultivation because it extremely perfumes the mind. Cultivation means perfuming, like using flowers to perfume hemp. It refers to the various virtuous qualities of meditative concentration that extremely perfume the mind-stream, causing it to become a category of merit. Non-meditative virtue is not called cultivation. Earlier, it was discussed that the merit of generosity can attract great wealth. What are the results of the two categories of precepts and cultivation? The verse says: 'Precepts and cultivation, in that order, predominantly cause rebirth in heaven and liberation.' The treatise says: Precepts cause rebirth in heaven, and cultivation causes liberation. The word 'predominantly' indicates that it is speaking in terms of what is superior. It means that generosity can also cause rebirth in heaven, and this is speaking in terms of the superiority of precepts. Upholding precepts can also cause the result of detachment, and this is speaking in terms of the superiority of cultivation. In this way, upholding precepts can also cause great wealth, and this is speaking in terms of the superiority of generosity; it should be understood according to this example. The sutra says that four types of people can generate Brahma-merit: first, those who build stupas (窣堵波, Stupa) to enshrine the relics (馱都, Dhatu) of the Tathagata (如來, Tathagata) in places where they have never been built before; second, those who build monasteries, donate gardens, and provide the four requisites to the Sangha (僧伽, Samgha) of the four directions; third, Buddhist disciples who can restore precepts after they have been broken; and fourth, those who universally cultivate loving-kindness, etc., towards sentient beings. How great is the measure of such Brahma-merit? The verse says: 'Causing rebirth in heaven for a kalpa, etc., is the measure of one Brahma-merit.' The treatise says: Some other teachers say that according to the merit, one can cause rebirth in heaven for one kalpa, enjoying various pleasures; reaching this extent is called the measure of one Brahma-merit. This is because the time of the pleasure they experience is the same as the lifespan of the Brahma-parisadya (梵輔天, Brahma-parisadya) gods, which is one kalpa. Because in other sections there is a gatha (伽他, Gatha) that says: 'A person with faith and right view, who cultivates the ten superior practices, will generate Brahma-merit, causing heavenly bliss for a kalpa.'

已離欲者。修四無量。生上界天。受劫壽樂。若未離欲。建窣堵波。造寺和僧。能勤修習慈等加行。彼亦如修無量根本感劫天樂。有餘師說。此如所辯。妙相業中。所說福量。契經說施略有二種。一者財施。二者法施。財施已辯。法施云何。頌曰。

法施謂如實　　無染辯經等

論曰。若能如實為諸有情以無染心辯契經等令生正解。名為法施。說如實言顯法施主。于契經等解無顛倒。說無染言。顯法施主不希利養恭敬名譽。不爾便為自他俱損。契經等者。等餘十一。即顯契經乃至論議。言契經者。謂能總攝容納隨順世俗勝義。堅實理言。如是契經是佛所說。或佛弟子。佛許故說。言應頌者。謂以勝妙緝句言詞。隨述贊前契經所說。有說。亦是不了義經。言記別者。謂隨余問酬答辯析。如波羅衍拏等中辯。或諸所有辯曾當現。真實義言皆名記別。有說。是佛諸了義經。言諷頌者。謂以勝妙緝句言詞。非隨順前。而為讚詠。或二三四五六句等。言自說者。謂不因請。世尊欲令正法久住。睹希奇事。悅意自說。妙辯等流。如說。此那伽由彼那伽等。言緣起者。謂說一切起說所由。多是調伏相應論道。彼由緣起之所顯故。言譬喻者。為令曉悟所說義宗。廣引多門比例開示。如長喻等契經所說。有說此。是除

【現代漢語翻譯】現代漢語譯本對於已經脫離慾望的人，如果修習四無量心（慈、悲、喜、舍），便能往生到上界天，享受一劫的壽命和快樂。如果尚未脫離慾望，但建造佛塔（Stupa），建造寺廟，供養僧侶，並且勤奮地修習慈心等加行，那麼他們也能像修習無量根本禪那樣，感受到一劫的天界快樂。有些論師說，這就像在辨別妙相業中所說的福德數量一樣。佛經上說，佈施略分為兩種：一是財施，二是法施。財施已經討論過了，那麼什麼是法施呢？頌文說：『法施謂如實，無染辯經等。』論中說：如果能夠如實地為眾生以無染的心解說契經等，使他們產生正確的理解，就叫做『法施』。『如實』二字表明法施的主持者對於契經等的理解沒有顛倒。『無染』二字表明法施的主持者不希望得到利益供養、恭敬和名譽。否則，就會造成自己和他人兩方面的損害。『契經等』中的『等』字，包括其餘的十一種，即表明了契經乃至論議。『契經』是指能夠總括、容納、隨順世俗和勝義，堅實有道理的言論。這樣的契經是佛所說的，或者是佛的弟子在得到佛的允許后所說的。『應頌』是指用優美巧妙的語句和言辭，隨順地贊述前面契經所說的內容。有人說，也指不了義的經典。『記別』是指隨順別人的提問而作出的回答和辨析，如《波羅衍拏經》等中所辨析的那樣。或者所有辨別過去、現在、未來真實意義的言論，都叫做『記別』。有人說，是指佛所說的了義經典。『諷頌』是指用優美巧妙的語句和言辭，不隨順前面的內容，而是爲了讚詠。或者用兩句、三句、四句、五句、六句等。『自說』是指不因別人的請求，世尊爲了使正法長久住世，看到希奇的事情，心情愉悅而自己說出的，美妙的辯才等流露。如說：『此那伽由彼那伽等』。『緣起』是指講述一切事物生起的原因和條件，多是與調伏相應的論道，因為它們是由緣起所顯示的。『譬喻』是爲了使人明白所說義理的宗旨，廣泛地引用多種方式進行比喻和開示，如《長喻經》等契經所說。有人說，這是爲了去除

【English Translation】 English version Those who have abandoned desire, if they cultivate the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), will be reborn in the upper realms of heaven, enjoying the happiness of a kalpa (aeon). If they have not abandoned desire, but build stupas (Stupa), construct monasteries, and support the Sangha (monastic community), and diligently cultivate practices such as loving-kindness, they can also experience the heavenly bliss of a kalpa, just like those who cultivate the root of the Immeasurables. Some teachers say that this is like the amount of merit described in the discussion of the characteristics of virtuous actions. The sutras say that there are two types of giving: material giving and Dharma giving. Material giving has already been discussed. What is Dharma giving? The verse says: 'Dharma giving is truthfully, without defilement, explaining the sutras, etc.' The treatise says: If one can truthfully explain the sutras, etc., to sentient beings with an undefiled mind, causing them to generate correct understanding, this is called 'Dharma giving.' The word 'truthfully' indicates that the giver of Dharma has no inverted understanding of the sutras, etc. The word 'without defilement' indicates that the giver of Dharma does not hope to gain profit, offerings, respect, or fame. Otherwise, it would cause harm to both oneself and others. The 'sutras, etc.' includes the other eleven, indicating the sutras up to treatises. 'Sutras' refers to words that can encompass, accommodate, and accord with both conventional and ultimate truth, and are solid and reasonable. Such sutras are spoken by the Buddha or by the Buddha's disciples with the Buddha's permission. 'Verses' refers to using excellent and skillful sentences and words to praise the content of the preceding sutras in accordance with them. Some say it also refers to sutras with unclear meanings. 'Predictions' refers to answering and analyzing questions, such as those analyzed in the Parayanavagga. Or all statements that distinguish the true meaning of the past, present, and future are called 'predictions.' Some say it refers to the Buddha's sutras with clear meanings. 'Spontaneous utterances' refers to using excellent and skillful sentences and words, not in accordance with the preceding content, but for praise. Or using two, three, four, five, or six lines, etc. 'Self-utterances' refers to the World Honored One, not because of someone's request, but because he wanted the Dharma to abide for a long time, seeing rare events, and speaking out of joy, with wonderful eloquence. For example, 'This Naga from that Naga, etc.' 'Causes and conditions' refers to explaining the causes and conditions of the arising of all things, mostly discussions corresponding to taming, because they are revealed by causes and conditions. 'Parables' are for making people understand the purpose of the meaning being spoken, extensively using various methods of analogy and explanation, as described in sutras such as the Long Parable Sutra. Some say this is for removing

諸菩薩說餘本行。能有所證示所化言。言本事者。謂說自昔展轉傳來。不顯說人談所說事。言本生者。謂說菩薩本所行行。或依過去事起諸言論。即由過去事言論究竟。是名本事。如曼馱多經。若依現在事起諸言論。要由過去事言論究竟。是名本生。如邏剎私經。言方廣者。謂以正理廣辯諸法。以一切法性相眾多非廣言詞不能辯故。亦名廣破。由此廣言能破極堅無智闇故。或名無比。由此廣言理趣幽博余無比故。有說。此廣辯大菩提資糧。言希法者。謂於此中唯說希奇出世間法。由此能正顯三乘希有故。有餘師說。辯三寶言世所罕聞。故名希法。言論義者。謂于上說諸分義中。無倒顯示釋難抉擇。有說。于經所說深義。已見真者。或余智人。隨理辯釋亦名論議。即此名曰摩怛理迦。釋余經義時此為本母故。此又名為阿毗達磨。以能現對諸法相故。無倒顯示諸法相故。如是所說十二分教略說應知三藏所攝。言三藏者。一素怛纜藏。二毗柰耶藏。三阿毗達磨藏。如是三藏差別云何。未種善根。未欣勝義。令種欣故。為說契經。已種已欣。令熟相續。作所作故。為說調伏。已熟已作令悟解脫。正方便故為說對法。或以廣略清妙文詞綴緝雜染及清凈法。令易解了名為契經。宣說修行尸羅軌則凈命方便名為調伏。善能顯示諸契經

【現代漢語翻譯】現代漢語譯本諸位菩薩講述其餘的自身本行，能夠有所證明並開示所教化的人。所謂的『本事』（Apadāna），是指講述自己過去輾轉傳來的事情，不明顯地說出人名，只是談論所說的事情。所謂的『本生』（Jātaka），是指講述菩薩過去所修行的行為，或者依據過去的事情引發各種言論，並且由過去的事情使言論最終得到結論，這叫做本事，例如《曼馱多經》。如果依據現在的事情引發各種言論，一定要由過去的事情使言論最終得到結論，這叫做本生，例如《羅剎私經》。所謂的『方廣』（Vaipulya），是指以正確的道理廣泛地辨析諸法，因為一切法的體性和現象眾多，不是廣泛的言辭不能辨析清楚，所以也叫做『廣破』，因為用廣泛的言辭能夠破除極其堅固的無智黑暗。或者叫做『無比』，因為用廣泛的言辭所表達的道理幽深廣博，其餘的言辭無法相比。有人說，這種方廣是爲了廣泛地辨析大菩提的資糧。所謂的『希法』（Adbhuta-dharma），是指在這種經典中只說稀奇的出世間法，因此能夠正確地顯示三乘的稀有之處。有其他論師說，辨析佛、法、僧三寶的言論是世間罕見的，所以叫做希法。所謂的『論義』（Upadesha），是指在上文所說的各個部分的內容中，沒有顛倒地顯示解釋疑難和作出決斷。有人說，對於經典所說的深刻含義，已經見到真理的人或者其他有智慧的人，隨順道理進行辨析解釋，也叫做論議。這也就是所謂的『摩怛理迦』（Mātṛkā），在解釋其他經典含義的時候，這個作為根本依據。這又叫做『阿毗達磨』（Abhidharma），因為它能夠直接呈現諸法的體相，沒有顛倒地顯示諸法的體相。像這樣所說的十二分教，簡略地說應當知道是三藏所包含的內容。所謂的三藏，一是素怛纜藏（Sūtra-piṭaka，經藏），二是毗柰耶藏（Vinaya-piṭaka，律藏），三是阿毗達磨藏（Abhidharma-piṭaka，論藏）。這三藏的差別是什麼呢？對於沒有種下善根，沒有欣求殊勝意義的人，爲了讓他們種下善根和欣求殊勝意義，所以為他們說契經。對於已經種下善根和已經欣求殊勝意義的人，爲了讓他們成熟和相續，做應該做的事情，所以為他們說調伏（律藏）。對於已經成熟和已經做了應該做的事情的人，爲了讓他們領悟解脫的正確方便，所以為他們說對法（論藏）。或者用廣泛或簡略、清晰或微妙的文詞，綴集雜染法和清凈法，使人容易理解，這叫做契經。宣說修行戒律、規則和清凈生活的方法，這叫做調伏。善於顯示各種契經的含義。

【English Translation】 English version The Bodhisattvas speak of their past conduct, which can prove and instruct those who are to be taught. 'Apadāna' (Apadāna, stories of past lives) refers to recounting one's own past deeds passed down through generations, without explicitly naming individuals, but discussing the events themselves. 'Jātaka' (Jātaka, birth stories) refers to recounting the practices performed by the Bodhisattva in past lives, or initiating discussions based on past events, with the discussions ultimately concluding based on those past events. This is called Apadāna, such as in the 'Mandhātu Sūtra'. If discussions are initiated based on present events, they must ultimately conclude based on past events. This is called Jātaka, such as in the 'Rākṣasī Sūtra'. 'Vaipulya' (Vaipulya, extensive scriptures) refers to extensively analyzing all dharmas with correct reasoning, because the nature and phenomena of all dharmas are numerous, and cannot be clearly analyzed without extensive language. Therefore, it is also called 'extensive destruction', because extensive language can destroy the extremely firm darkness of ignorance. Or it is called 'incomparable', because the principles expressed by extensive language are profound and vast, incomparable to other language. Some say that this Vaipulya is for extensively analyzing the resources for great Bodhi (enlightenment). 'Adbhuta-dharma' (Adbhuta-dharma, wonderful and rare dharmas) refers to only speaking of rare, transcendent dharmas in these scriptures, thereby correctly revealing the rarity of the Three Vehicles. Other teachers say that discussing the Buddha, Dharma, and Sangha, is rare in the world, so it is called Adbhuta-dharma. 'Upadesha' (Upadesha, instructions) refers to displaying, explaining, resolving doubts, and making decisions without distortion in the content of the various sections mentioned above. Some say that for the profound meanings spoken of in the scriptures, those who have seen the truth or other wise individuals, analyze and explain according to reason, which is also called Upadesha. This is also called 'Mātṛkā' (Mātṛkā, matrix), which serves as the fundamental basis when explaining the meanings of other scriptures. This is also called 'Abhidharma' (Abhidharma, higher knowledge), because it can directly present the characteristics of all dharmas, and display the characteristics of all dharmas without distortion. The twelve divisions of teachings mentioned in this way should be known to be contained within the Three Piṭakas (collections). The Three Piṭakas are: 1. Sūtra-piṭaka (Sūtra-piṭaka, collection of discourses), 2. Vinaya-piṭaka (Vinaya-piṭaka, collection of monastic rules), and 3. Abhidharma-piṭaka (Abhidharma-piṭaka, collection of philosophical treatises). What are the differences between these Three Piṭakas? For those who have not planted good roots and do not aspire to superior meanings, in order to enable them to plant good roots and aspire to superior meanings, the Sūtras are spoken for them. For those who have already planted good roots and already aspire to superior meanings, in order to enable them to mature and continue, doing what should be done, the Vinaya (discipline) is spoken for them. For those who have already matured and have already done what should be done, in order to enable them to realize the correct means of liberation, the Abhidharma (higher knowledge) is spoken for them. Or, using extensive or concise, clear or subtle language, compiling defiled and pure dharmas, making them easy to understand, this is called Sūtra. Explaining the methods of practicing precepts, rules, and pure living, this is called Vinaya. Being skilled in displaying the meanings of various Sūtras.

中深義趣言名為對法。或依增上心戒慧學所興論道。如其次第名為契經調伏對法。或素怛纜藏是力等流。以諸經中所說義理。畢竟無有能屈伏故。毗柰耶藏是大悲等流。辯說尸羅濟惡趣故。阿毗達磨藏是無畏等流。真法相中能善安立。問答抉擇無所畏故。如是等類三藏不同。毗婆沙中已廣分別。前已別釋三福業事。今釋經中順三分善。頌曰。

順福順解脫　　順抉擇分三　感愛果涅槃　　聖道善如次

論曰。順福分善。謂感世間。人天等中。愛果種子。由此力故。能感世間。高族大宗。大富妙色。輪王帝釋。魔王梵王。如是等類諸可愛果。順解脫分善。謂安立解脫善阿世耶令無傾動。由此決定當般涅槃。辯此善根自性地等。應知如辯賢聖處說。順抉擇分善。謂暖等四。此亦如后辯賢聖處說。如世間所說書印算文數。此五自體云何應知。頌曰。

諸如理所趣　　三業並能發　如次為書印　　算文數自體

論曰。如理起者。正方便生。三業應知。即身語意。能發即是。能起此三。如其所應。受想等法。此中書印。以前身業。及彼能發五蘊為體。非諸字像。即名為書。所雕印文。即名為印。然由業造字像印文。應知名為此中書印。次算及文。以前語業。及彼能發五蘊為體。后數應知。以前意業及彼

{ "translations": [ "現代漢語譯本：\n中深義趣的言論被稱為對法（Abhidharma，論藏）。或者依據增上心（adhisila，戒學）、增上慧（adhiprajna，慧學）所興起的論道，按照次序分別稱為契經（Sutra，經藏）、調伏（Vinaya，律藏）、對法（Abhidharma，論藏）。或者素怛纜藏（Sutrantika，經藏）是力量的等流，因為所有經中所說的義理，最終沒有能夠被屈服的緣故。毗柰耶藏（Vinaya，律藏）是大悲的等流，因為它能辨說尸羅（Sila，戒律）以救濟惡趣。阿毗達磨藏（Abhidharma，論藏）是無畏的等流，因為它能在真法實相中善於安立，問答抉擇而無所畏懼。像這些不同的三藏，在《毗婆沙論》（Vibhasa）中已經廣泛地分別解釋過了。前面已經分別解釋了三種福業之事，現在解釋經中所說的順於三種善業。偈頌說：\n\n『順福順解脫，順抉擇分三，感愛果涅槃，聖道善如次。』\n\n論述：順福分善，是指能感得世間人天等中的可愛果報的種子。由於這種力量，能感得世間高族大宗、大富妙色、輪王、帝釋（Indra，天帝）、魔王、梵王（Brahma，色界天王）等各種可愛果報。順解脫分善，是指能安立解脫的善良意樂，使其不傾動。由此決定當般涅槃（Parinirvana，完全的涅槃）。辨別這種善根的自性、地等，應當知道如《辯賢聖處》所說。順抉擇分善，是指暖位等四加行位。這也如後面《辯賢聖處》所說。如世間所說的書、印、算、文、數，這五種自體應當如何理解？偈頌說：\n\n『諸如理所趣，三業並能發，如次為書印，算文數自體。』\n\n論述：如理而起的，是正方便所生，應當知道是身、語、意三業。能發起，就是能生起這三種，如其所應的受、想等法。這其中，書和印，以前面的身業，以及能發起它的五蘊為體。不是指那些字像，才叫做書。所雕刻的印文，才叫做印。然而由於業力所造的字像印文，應當知道這才是這裡所說的書和印。其次，算和文，以前面的語業，以及能發起它的五蘊為體。最後，數，應當知道以前面的意業以及它", "english_translations": [ "English version:\nThe speech with profound and meaningful interest is called Abhidharma (the Collection of Discourses). Or, based on the discussions arising from adhisila (higher morality, the study of precepts), and adhiprajna (higher wisdom, the study of wisdom), they are respectively called Sutra (the Collection of Discourses), Vinaya (the Collection of Discipline), and Abhidharma (the Collection of Discourses) in that order. Alternatively, Sutrantika (the Collection of Discourses) is the outflow of power, because the meanings spoken in all the sutras are ultimately unable to be subdued. Vinaya (the Collection of Discipline) is the outflow of great compassion, because it can discern and speak of Sila (precepts) to save beings from evil destinies. Abhidharma (the Collection of Discourses) is the outflow of fearlessness, because it can skillfully establish in the true Dharma characteristics, and there is no fear in questioning and resolving. These different Tripitaka (Three Baskets), have been extensively explained in the Vibhasa. The three meritorious deeds have been explained separately before, and now we explain the three kinds of good deeds mentioned in the sutras.\n\nThe verse says:\n\n'Merit-following, liberation-following, discrimination-following are three,\nCausing love-fruit, Nirvana, holy path, good in order.'\n\nDiscussion: Merit-following good refers to the seeds that can cause the desirable fruits in the human and heavenly realms. Because of this power, it can cause various desirable fruits such as noble families, great wealth, beautiful appearance, Wheel-Turning Kings, Indra (the Lord of Gods), Mara Kings, Brahma Kings (kings of the Form Realm), and so on. Liberation-following good refers to establishing the good intention of liberation, making it unshakable. By this, one is destined to attain Parinirvana (complete Nirvana). To distinguish the nature, ground, etc., of this good root, one should know as explained in 'Distinguishing the Abode of the Wise and Holy.' Discrimination-following good refers to the four stages of warmth, etc. This is also as explained later in 'Distinguishing the Abode of the Wise and Holy.' How should the five entities of writing, printing, calculation, literature, and numbers, as spoken of in the world, be understood? The verse says:\n\n'All that is approached by reason,\nThree karmas can all arise,\nIn order, they are writing, printing,\nCalculation, literature, number entities.'\n\nDiscussion: What arises according to reason is born from right skillful means. It should be known that it is the three karmas of body, speech, and mind. 'Can arise' means can generate these three, such as feeling, thought, etc., as appropriate. Among these, writing and printing take the preceding bodily karma and the five aggregates that can generate it as their substance. It is not the characters and images that are called writing. The carved printed text is called printing. However, due to the characters and images created by karma, it should be known that this is what is meant by writing and printing here. Next, calculation and literature take the preceding verbal karma and the five aggregates that can generate it as their substance. Finally, number should be known to take the preceding mental karma and it" ] }

能發四蘊為體。但由意思能數法故。應辯聖教。諸法相中。少分異名。令不迷謬。頌曰。

善無漏名妙　　染有罪覆劣　善有為應習　　解脫名無上

論曰。善無漏法。亦名為妙。勝無記染。有漏法故。諸染污法亦名有罪。是諸智者所呵厭故。亦名有覆。以能覆障解脫道故。亦名為劣。極鄙穢故。應棄捨故。準此妙劣。余中已成。故頌不辯。即有漏善。無覆無記總名為中。諸有為善。亦名應習。余非應習。義準已成。解脫涅槃亦名無上。以無一法能勝涅槃。是善是常。超眾法故。涅槃是善。極安隱故。余法有上義準已成。即一切有為。虛空非擇滅。不具前說。善常相故。

說一切有部顯宗論卷第二十四大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第二十五

尊者眾賢造

三藏法師玄奘奉　詔譯

辯隨眠品第六之一

已辯諸業。契經處處說業感有。然見世間已離染者。雖造善業。而無功能招後有果。故於感有。業應非因。業獨為因非我所許。要隨眠助方能感有。故緣起教初說隨眠。此復何因。隨眠有幾。頌曰。

隨眠諸有本　　此差別有六　謂貪瞋亦慢　　無明見及疑

論曰。以諸隨眠是諸有本。要此所發業。

【現代漢語翻譯】現代漢語譯本：四蘊（蘊：skandha，指構成個體存在的要素）可以作為實體。但由於意識能夠計數各種法（dharma，指構成存在的要素），所以應該辨明聖教（ārya-dharma，指佛陀的教導）中各種法的相狀，區分其中細微的異名，以避免產生迷惑。偈頌說：『善的無漏法名為妙，染污的有罪法覆蔽且低劣。善的有為法應當修習，解脫名為無上。』論述：善的無漏法也稱為『妙』，因為它勝過無記（avyākrta，指非善非惡的狀態）和染污的有漏法。各種染污法也稱為『有罪』，因為它們被智者所呵斥厭惡。也稱為『有覆』，因為它能夠覆蓋和阻礙解脫之道。也稱為『低劣』，因為它極其鄙陋污穢，應當被捨棄。參照『妙』和『劣』，其餘的含義已經明確，所以偈頌中不再辨析。有漏的善、無覆無記總稱為『中』。各種有為的善也稱為『應習』，其餘的則不應修習，這個含義也已經明確。解脫涅槃（nirvāna，指從輪迴中解脫的狀態）也稱為『無上』，因為沒有一種法能夠勝過涅槃，它是善的、常住的，超越一切法。涅槃是善的，因為它極其安穩。其餘的法有比它更高的，這個含義也已經明確。一切有為法、虛空（ākāśa，指空間）、非擇滅（pratisamkhyā-nirodha，指通過智慧力量達到的滅盡）不具備前面所說的善和常的特性。已經辨析了各種業（karma，指行為）。契經（sūtra，指佛經）中處處說業能夠感生有（bhava，指存在）。然而，我們看到世間已經脫離染污的人，即使造作善業，也沒有能力招感後有的果報。因此，對於感生有來說，業不應該是唯一的原因。業單獨作為原因，不是我所認可的。必須要有隨眠（anuśaya，指潛在的煩惱）的幫助，才能感生有。所以緣起教（pratītyasamutpāda，指緣起法則）最初就說了隨眠。那麼，這是什麼原因呢？隨眠有幾種呢？偈頌說：『隨眠是諸有的根本，此差別有六種，即貪（rāga，指貪慾）、瞋（dveṣa，指嗔恨）、慢（māna，指傲慢）、無明（avidyā，指無知）、見（dṛṣṭi，指錯誤的見解）及疑（vicikitsā，指懷疑）。』論述：因為各種隨眠是諸有的根本，必須由這些隨眠所引發的業。

【English Translation】 English version: The four skandhas (skandha: aggregates constituting individual existence) can be taken as the entity. However, since consciousness can enumerate various dharmas (dharma: elements constituting existence), it is necessary to distinguish the characteristics of various dharmas in the ārya-dharma (ārya-dharma: the Buddha's teachings) and differentiate their subtle different names to avoid confusion. The verse says: 'Good unconditioned dharmas are called excellent; defiled, sinful dharmas are obscured and inferior. Good conditioned dharmas should be practiced; liberation is called supreme.' Discussion: Good unconditioned dharmas are also called 'excellent' because they surpass the non-defiled and defiled conditioned dharmas. Various defiled dharmas are also called 'sinful' because they are despised and厭惡 by the wise. They are also called 'obscured' because they can cover and hinder the path to liberation. They are also called 'inferior' because they are extremely base and filthy and should be abandoned. By analogy to 'excellent' and 'inferior,' the remaining meanings are already clear, so they are not analyzed in the verse. Conditioned good, unobscured, and non-defiled are collectively called 'middle.' Various conditioned good dharmas are also called 'should be practiced,' while the rest should not be practiced, and this meaning is also clear. Liberation, nirvāṇa (nirvāṇa: the state of liberation from samsara), is also called 'supreme' because no dharma can surpass nirvāṇa; it is good, permanent, and transcends all dharmas. Nirvāṇa is good because it is extremely peaceful. The remaining dharmas have something higher than them, and this meaning is also clear. All conditioned dharmas, ākāśa (ākāśa: space), and pratisamkhyā-nirodha (pratisamkhyā-nirodha: cessation attained through the power of wisdom) do not possess the characteristics of good and permanent mentioned earlier. The various karmas (karma: actions) have been analyzed. The sūtras (sūtra: Buddhist scriptures) everywhere say that karma can cause bhava (bhava: existence). However, we see that people in the world who have already detached from defilements, even if they perform good karma, do not have the ability to cause the fruition of future existence. Therefore, for the causation of existence, karma should not be the sole cause. Karma alone as the cause is not what I acknowledge. It must have the assistance of anuśaya (anuśaya: latent afflictions) to cause existence. Therefore, the teaching of pratītyasamutpāda (pratītyasamutpāda: the law of dependent origination) initially spoke of anuśaya. So, what is the reason for this? How many types of anuśaya are there? The verse says: 'Anuśaya is the root of all existences; these differences are sixfold, namely rāga (rāga: greed), dveṣa (dveṣa: hatred), māna (māna: pride), avidyā (avidyā: ignorance), dṛṣṭi (dṛṣṭi: wrong views), and vicikitsā (vicikitsā: doubt).' Discussion: Because various anuśayas are the root of all existences, it must be the karma caused by these anuśayas.

方有感有能。此中有名目三有果。故離染者雖造善業。而無勢力招後有果。如是隨眠略有六種。謂貪瞋慢無明見疑。頌說亦言顯同類義。謂瞋如貪雖有多類。而可總說為一隨眠。慢等亦然。故復言亦。或此為顯如貪與瞋行相不同。故別建立如是慢等行相雖同。余義有異故亦別立。及言為顯釋據相違。或顯總攝隨眠類盡。若諸隨眠數唯有六。何緣經說有七隨眠。頌曰。

六由貪異七　　有貪上二界　于內門轉故　　為遮解脫想

論曰。即前所說六隨眠中分貪為二。故經說七。欲貪有貪相差別故。色無色愛佛說有貪。彼貪多托內門轉故。又于上二界有起解脫想。為遮彼執故立有名。以此有言目生身義。既說有貪。在上二界。義準欲界。貪名欲貪。故於頌中不別顯。示多緣五欲外門轉。故如前所說六種隨眠。復約異門建立為十。頌曰。

六由見異十　　異謂有身見　邊執見邪見　　見取戒禁取

論曰。六隨眠中見行異為五。余非見五。積數總成十。即前六種。復約異門成九十八。其相云何。頌曰。

六行部界異　　故成九十八　欲見苦等斷　　十七七八四　謂如次具離　　三二見見疑　色無色除瞋　　余等如欲說

論曰。六種隨眠由行部界門差別故成九十八。謂於六中由見行異建

【現代漢語翻譯】現代漢語譯本方有感受和能力（方有感有能）。這裡面有名目、三有和果報。因此，脫離染污的人即使造作善業，也沒有力量招感後世的果報。像這樣，隨眠大致有六種，即貪（tanha，渴愛）、瞋（dosa，嗔恨）、慢（mana，我慢）、無明（avijja，無明）、見（ditthi，邪見）和疑（vicikiccha，懷疑）。頌文的說法也顯示了同類別的意義，即瞋就像貪一樣，雖然有很多類別，但可以總括地說為一種隨眠。慢等等也是這樣，所以又說『亦』。或者，這是爲了顯示貪和瞋的行相不同，所以分別建立；像這樣，慢等等的行相雖然相同，但其餘的意義有差異，所以也分別建立。『及』字是爲了顯示解釋依據的互相違背，或者顯示總括所有隨眠的類別。如果這些隨眠的數量只有六種，為什麼經中說有七種隨眠呢？頌文說：『六種隨眠因為貪的不同而成為七種，有貪存在於上二界（色界和無色界）。因為它在內在的門徑中運轉，所以爲了遮止解脫的妄想。』論述說：就是前面所說的六種隨眠中，把貪分為兩種，所以經中說有七種。因為欲貪和有貪的相狀差別。色界和無色界的愛，佛陀說為有貪。那種貪大多依託于內在的門徑運轉。又因為在上二界中，有產生解脫的想法，爲了遮止那種執著，所以立名為有。用這個『有』字來表示生身的意義。既然說了有貪存在於上二界，那麼按照這個意義，欲界的貪就叫做欲貪。所以在頌文中不特別顯示，因為它大多緣於五欲，在外在的門徑中運轉。所以像前面所說的六種隨眠，又根據不同的門徑建立為十種。頌文說：『六種隨眠因為見的不同而成為十種，不同是指有身見（sakkaya-ditthi，身見）、邊執見（anta-grahana-ditthi，邊見）、邪見（miccha-ditthi，邪見）、見取（ditthi-paramasa，見取見）和戒禁取（sila-bata-paramasa，戒禁取見）。』論述說：六種隨眠中，見的行相不同而分為五種，其餘不是見的有五種，總共加起來成為十種。就是前面的六種隨眠，又根據不同的門徑成為九十八種。它的相狀是怎樣的呢？頌文說：『六種隨眠因為行、部和界的差別，所以成為九十八種。在欲界中，見苦諦等斷除的有十七種，見集諦等斷除的有七種，見滅諦等斷除的有八種，見道諦等斷除的有四種。』『就是按照次序，完全斷除三界中的三種，兩種見和見疑。色界和無色界中，除了瞋之外，其餘的都和欲界一樣。』論述說：六種隨眠由於行、部和界的門徑差別，所以成為九十八種。就是在這六種隨眠中，由於見的行相不同而建立

【English Translation】 English version There are sensation and ability (phalahetu). Within this, there are names, the three existences, and consequences. Therefore, even if those who are free from defilements create good karma, they do not have the power to attract future consequences. Thus, latent tendencies (anusaya) are roughly of six types, namely, greed (tanha), hatred (dosa), pride (mana), ignorance (avijja), views (ditthi), and doubt (vicikiccha). The verse also expresses the meaning of the same category, meaning that hatred, like greed, although having many types, can be generally said to be one latent tendency. The same applies to pride, etc., so 『also』 is said again. Or, this is to show that the characteristics of greed and hatred are different, so they are established separately; like this, although the characteristics of pride, etc., are the same, the remaining meanings are different, so they are also established separately. The word 『and』 is to show the contradiction of the interpretation, or to show the complete inclusion of all types of latent tendencies. If the number of these latent tendencies is only six, why does the sutra say there are seven latent tendencies? The verse says: 『The six latent tendencies become seven due to the difference in greed; existence-greed (bhava-tanha) exists in the upper two realms (rupa and arupa-dhatu). Because it operates in the internal gateway, it is to prevent the delusion of liberation.』 The treatise says: Among the six latent tendencies mentioned earlier, greed is divided into two, so the sutra says there are seven. Because there is a difference in the characteristics of sense-desire-greed (kama-tanha) and existence-greed. The Buddha said that love in the form and formless realms is existence-greed. That greed mostly relies on the internal gateway to operate. Also, because in the upper two realms, there is the idea of generating liberation, to prevent that attachment, it is named 『existence』. Using this word 『existence』 to indicate the meaning of a living body. Since it is said that existence-greed exists in the upper two realms, then according to this meaning, greed in the desire realm is called sense-desire-greed. So it is not specifically shown in the verse, because it mostly depends on the five desires and operates in the external gateway. Therefore, like the six latent tendencies mentioned earlier, they are established as ten according to different gateways. The verse says: 『The six latent tendencies become ten due to the difference in views; the differences refer to self-view (sakkaya-ditthi), extreme views (anta-grahana-ditthi), wrong views (miccha-ditthi), view-attachment (ditthi-paramasa), and morality-and-ritual-attachment (sila-bata-paramasa).』 The treatise says: Among the six latent tendencies, the characteristics of views are different and divided into five types, and the remaining non-views are five types, totaling ten. The previous six latent tendencies become ninety-eight according to different gateways. What is its appearance? The verse says: 『The six latent tendencies become ninety-eight due to the differences in conduct, category, and realm. In the desire realm, there are seventeen types that are severed by seeing the truth of suffering, seven types that are severed by seeing the truth of origin, eight types that are severed by seeing the truth of cessation, and four types that are severed by seeing the truth of the path.』『That is, in order, completely severing the three types in the three realms, the two views and doubt. In the form and formless realms, except for hatred, the rest are the same as in the desire realm.』 The treatise says: The six latent tendencies become ninety-eight due to the differences in the gateways of conduct, category, and realm. That is, among these six latent tendencies, they are established due to the different characteristics of views.

立為十。如前已辯。即此所辯十種隨眠。部界不同成九十八。部謂見四諦修所斷五部。界謂欲色無色三界。且於欲界五部不同。乘十隨眠成三十六。謂見苦諦至修所斷。如次有十七八四。即上五部。於十隨眠。一二一一。如其次第具離三見。二見見疑。謂見苦諦所斷具十。一切皆違見苦諦故。見集滅諦所斷各七。離有身見邊見戒取見。道諦所斷八。於前七增戒取。修所斷四。離見及疑。如是合成三十六種前三十二名見所斷。才見諦時彼即斷故。最後有四名修所斷。見四諦已。後後時中。數數習道彼方斷故。由此已顯。十隨眠中。薩迦耶見。唯在一部。謂見苦所斷。邊執見亦爾。戒禁取通在二部。謂見苦見道所斷。邪見通四部。謂見苦集滅道所斷。見取疑亦爾。余貪等四各通五部。謂見四諦及修所斷。如是總說見分十二。疑分為四。餘四各五故欲界中有三十六。此中若見緣苦為境。名為見苦。即是苦法苦類智忍。此二所斷總說名為見苦所斷。乃至見道所斷亦然。數習名修。謂見跡者為得上義。于苦等智數數熏習。說名為修。此道所除名修所斷。色無色界五部各除瞋。余與欲同。故各三十一。由是一切正理論師。以六隨眠約行部界門差別故立九十八。於此所辯九十八中。八十八見所斷。忍所害故。十隨眠修所斷。智所害故

【現代漢語翻譯】現代漢語譯本：立為十種隨眠，如前文已經辨析。即是此處所辨析的十種隨眠，因部類和界的不同，成為九十八種。部類指的是見四諦（satya，真諦）和修所斷的五部。界指的是欲界（kāmadhātu）、色界（rūpadhātu）和無色界（arūpadhātu）三界。且在欲界中，五部不同，乘以十種隨眠，成為三十六種。即見苦諦（duḥkha-satya）乃至修所斷，依次有十七、八、四種。即以上五部，對於十種隨眠，一、二、一、一，如其次第，分別去除三見（三種錯誤的見解，即有身見、邊見、邪見），二見（有身見、邊見）和見疑（錯誤的見解和懷疑）。見苦諦所斷的具有十種隨眠，因為一切都違背見苦諦。見集諦（samudaya-satya）和見滅諦（nirodha-satya）所斷的各有七種，去除有身見（satkāya-dṛṣṭi）、邊見（antagrahadṛṣṭi）和戒禁取見（śīlavrataparāmarśa）。見道諦（mārga-satya）所斷的有八種，在前七種的基礎上增加戒禁取見。修所斷的有四種，去除見和疑。這樣合起來共有三十六種，前三十二種名為見所斷，因為在初見真諦時它們就被斷除。最後有四種名為修所斷，因為在見四諦之後，在後來的時間中，通過反覆修習道才能斷除它們。由此已經顯示，十種隨眠中，薩迦耶見（satkāya-dṛṣṭi，有身見）只在一部，即見苦所斷。邊執見（antagrahadṛṣṭi，邊見）也是如此。戒禁取見（śīlavrataparāmarśa，戒禁取見）通於二部，即見苦和見道所斷。邪見（mithyādṛṣṭi，邪見）通於四部，即見苦、集、滅、道所斷。見取（dṛṣṭiparāmarśa，見取）和疑（vicikitsā，疑）也是如此。其餘貪（rāga，貪）、瞋（dveṣa，嗔）、慢（māna，慢）、癡（avidyā，癡）四種各通於五部，即見四諦和修所斷。這樣總的說來，見分為十二種，疑分為四種，其餘四種各五種，所以欲界中有三十六種。這裡如果見以苦為境界，名為見苦，即是苦法智忍（duḥkha-dharma-jñāna-kṣānti）和苦類智忍（duḥkha-anvaya-jñāna-kṣānti）。這二者所斷的總說名為見苦所斷。乃至見道所斷也是這樣。數習名為修，指的是見跡者爲了得到上義，對於苦等智數數熏習，說名為修。此道所除名為修所斷。色界（rūpadhātu）和無色界（arūpadhātu）五部各去除瞋（dveṣa，嗔），其餘與欲界相同，所以各有三十一種。由此一切正理論師，以六種隨眠（貪、瞋、慢、無明、見、疑）約行、部、界門的差別，所以立為九十八種。在這所辨析的九十八種中，八十八種是見所斷，因為被忍所害。十種隨眠是修所斷，因為被智所害。

【English Translation】 English version: They are established as ten. As previously discussed. These ten kinds of latent tendencies (anuśaya) that are being discussed here become ninety-eight due to the differences in divisions (bhāga) and realms (dhātu). 'Divisions' refers to the five divisions of what is abandoned by seeing the Four Noble Truths (satya) and by cultivation (bhāvanā). 'Realms' refers to the three realms of desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (arūpadhātu). Furthermore, in the desire realm, the five divisions are different, multiplied by the ten latent tendencies, resulting in thirty-six. That is, from what is abandoned by seeing the truth of suffering (duḥkha-satya) up to what is abandoned by cultivation, there are seventeen, eight, and four respectively. That is, the above five divisions, with respect to the ten latent tendencies, one, two, one, one, in that order, each respectively excluding the three views (satkāya-dṛṣṭi, antagrahadṛṣṭi, mithyādṛṣṭi), two views (satkāya-dṛṣṭi, antagrahadṛṣṭi), and view and doubt (dṛṣṭi and vicikitsā). What is abandoned by seeing the truth of suffering possesses ten latent tendencies, because everything contradicts seeing the truth of suffering. What is abandoned by seeing the truth of origin (samudaya-satya) and the truth of cessation (nirodha-satya) each has seven, excluding the view of self (satkāya-dṛṣṭi), the view of extremes (antagrahadṛṣṭi), and the adherence to rites and rituals (śīlavrataparāmarśa). What is abandoned by seeing the truth of the path (mārga-satya) has eight, adding the adherence to rites and rituals to the previous seven. What is abandoned by cultivation has four, excluding views and doubt. Thus, there are a total of thirty-six, the first thirty-two being called what is abandoned by seeing, because they are abandoned when one first sees the truth. The last four are called what is abandoned by cultivation, because after seeing the Four Noble Truths, in later times, they are abandoned through repeated practice of the path. From this, it is already clear that among the ten latent tendencies, the view of self (satkāya-dṛṣṭi) is only in one division, namely what is abandoned by seeing the truth of suffering. The view of extremes (antagrahadṛṣṭi) is also the same. The adherence to rites and rituals (śīlavrataparāmarśa) is common to two divisions, namely what is abandoned by seeing the truth of suffering and the truth of the path. Wrong view (mithyādṛṣṭi) is common to four divisions, namely what is abandoned by seeing the truth of suffering, origin, cessation, and path. View-attachment (dṛṣṭiparāmarśa) and doubt (vicikitsā) are also the same. The remaining four – greed (rāga), hatred (dveṣa), pride (māna), and ignorance (avidyā) – each are common to five divisions, namely what is abandoned by seeing the Four Noble Truths and by cultivation. Thus, in general, views are divided into twelve, doubt is divided into four, and the remaining four each have five, so there are thirty-six in the desire realm. Here, if seeing takes suffering as its object, it is called seeing suffering, which is the forbearance of knowledge of the dharma of suffering (duḥkha-dharma-jñāna-kṣānti) and the forbearance of knowledge of the category of suffering (duḥkha-anvaya-jñāna-kṣānti). What is abandoned by these two is collectively called what is abandoned by seeing suffering. And so on, what is abandoned by seeing the path is also the same. Repeated practice is called cultivation, which refers to those who see the path repeatedly cultivating the wisdom of suffering, etc., in order to attain the highest meaning, and this is called cultivation. What is removed by this path is called what is abandoned by cultivation. The form realm (rūpadhātu) and the formless realm (arūpadhātu) each exclude hatred (dveṣa) from the five divisions, and the rest are the same as the desire realm, so each has thirty-one. Therefore, all correct theory masters establish ninety-eight based on the differences in conduct, divisions, and realms with respect to the six latent tendencies (greed, hatred, pride, ignorance, views, and doubt). Among these ninety-eight that are being discussed, eighty-eight are abandoned by seeing, because they are harmed by forbearance. The ten latent tendencies are abandoned by cultivation, because they are harmed by wisdom.

。約界非地。建立隨眠。由離界貪。立遍知故。謂四靜慮。諸煩惱法性少相似。雖有四地而合說一。於四無色合說亦然。經但說色貪無色貪等故。何緣上界無瞋隨眠。彼瞋隨眠事非有故。謂于苦受有瞋隨增。苦受彼無故瞋非有。又彼相續由定潤故。又彼非瞋異熟因故。有說。彼無惱害事故慈等善根所居處故。諸所攝受皆遠離故。言八十八見所斷等。此見修斷為定爾耶。不爾云何。頌曰。

忍所害隨眠　　有頂唯見斷　余通見修斷　　智所害唯修

論曰。于忍所害諸隨眠中。有頂地攝唯見所斷。唯類智忍方能斷故。餘八地攝。通見修斷。謂聖者斷唯見非修。法類智忍如應斷故。若異生斷唯修非見。數習世俗智所斷故。智所害諸隨眠。一切地攝唯修所斷。以諸聖者及諸異生。如其所應皆由數習無漏世俗智所斷故。如前所辯六隨眠中。由行有殊見分為五。名先已列。自體如何。頌曰。

我我所斷常　　撥無劣謂勝　非因道妄謂　　是五見自體

論曰。由因教力。有諸愚夫。五取蘊中。執我我所。此見名為薩迦耶見。有故名薩。眾謂迦耶。顯此所緣有而非一。即于所執我我所事。執斷執常名邊執見。以妄執取斷常邊故。于實有體苦等諦中。起見撥無名為邪見。五種妄見皆顛倒轉。並應名邪。而但撥無

名邪見者。以過甚故。如說。臭蘇惡執惡等。此唯損減。余增益故。於劣謂勝。名為見取。有漏名劣聖所斷故。執劣為勝。總名見取。理實應立。見等取名。略去等言。但名見取。或見勝故。但舉見名。以見為初取余法故。于非因道謂因道見。一切總說名戒禁取。謂大自在時性。或余實非苦因。妄起因執。道有二種。一增上生道。二決定勝道。投火水等種種邪行。非生天因。妄執為因。名第一道。唯受持戒禁性士夫智等非解脫因。妄執為因。名第二道。如前除等。或戒禁勝。是故但立戒禁取名。應知五見自體如是。若於自在等非因計因。如是戒禁取迷於因義。此見何故非見集斷。頌曰。

于大自在等　　非因妄執因　從常我倒生　　故唯見苦斷

論曰。于自在等非因計因。彼必不能觀察深理。但于自在等諸蘊粗果義。妄謂是常一我作者。此為上首。方執為因。是故此執見苦所斷。謂執我者是有身見。于苦果義妄執為我。故現觀苦我執即除。非我智生。非於后位。若有我見。見集等斷。于相續中。我見隨故。即非我智。應不得生。以見唯法時我見即滅故。非我智起。我見已除然有我見。于自在等相續法中計一我已。次即于彼相續法上起邊執見。計度為常。由此應知。于自在等法常我二執唯見苦所斷。以非常

【現代漢語翻譯】現代漢語譯本：名為邪見者，是因為其過分。如所說，『臭蘇惡執惡等』，這些只會損減，因為其餘的會增益。對於低劣的，認為殊勝，名為見取（認為自己所見為真）。有漏（有煩惱）名為低劣，聖人所斷除的緣故。執著低劣的為殊勝的，總名為見取。理應實際建立『見等取』的名字，省略『等』字，只名為見取。或者因為見是殊勝的，所以只舉『見』的名字，因為見是最初的，然後才取其餘的法。對於非因的道，認為是因的道，一切總的來說名為戒禁取（執著錯誤的戒律和禁忌）。認為大自在天（印度教主神濕婆），時間和本性，或者其餘實際上不是痛苦的原因，卻錯誤地產生是原因的執著。道有兩種，一是增上生道（導致更好輪迴的道路），二是決定勝道（導致解脫的道路）。投火、投水等種種邪惡的行為，不是生天的原因，卻錯誤地執著為原因，名為第一種道。僅僅受持戒律和禁忌，以及性力士的智慧等，不是解脫的原因，卻錯誤地執著為原因，名為第二種道。如前面所說的『除』等。或者戒律和禁忌是殊勝的，所以只建立『戒禁取』的名字。應當知道五見的自體是這樣的。如果在自在天等非因上認為是因，這樣的戒禁取迷惑于原因的意義。這種見為什麼不是見集所斷呢？頌說：『于大自在等，非因妄執因，從常我倒生，故唯見苦斷。』論曰：對於自在天等非因認為是因，他們必定不能觀察深刻的道理，只是對於自在天等諸蘊（構成要素）粗糙的結果的意義，錯誤地認為是常、一、我的作者。這是最重要的，然後才執著為原因。所以這種執著是見苦所斷。所謂執著我者，是有身見（認為五蘊為我）。對於痛苦結果的意義，錯誤地執著為我，所以在現觀苦（直接體驗痛苦）時，我執就會消除。如果不是生起非我智（認識到沒有『我』的智慧），而是在之後的位置，如果有我見，見集等斷，在相續中，我見跟隨，就不能生起非我智。因為見到法時，我見就會滅除，所以非我智才會生起。我見已經消除，然而還有我見，在自在天等相續法中，認為有一個我之後，接著就在那個相續法上生起邊執見（認為事物是常或斷的極端見解），計度為常。由此應該知道，對於自在天等法的常、我二種執著，唯有見苦所斷。因為非常

【English Translation】 English version: Those called 'wrong views' are so because they are excessive. As it is said, 'foul ghee, evil adherence, etc.,' these only diminish, because the rest increase. Regarding the inferior as superior is called silabbataparāmāsa (grasping at views, holding onto views). That which is tainted (sāsrava) is called inferior because it is to be abandoned by the noble ones. Grasping the inferior as superior is generally called silabbataparāmāsa. In reality, it should be established as the name 'dṛṣṭi-ādi-parāmāsa' (grasping at views, etc.), omitting the word 'etc.,' and simply calling it dṛṣṭiparāmāsa. Or, because the view is superior, only the name 'view' is mentioned, because the view is the first, and then the other dharmas are grasped. Regarding a non-causal path as a causal path, all of this is generally called śīlavrataparāmāsa (grasping at precepts and vows). Believing that Maheśvara (Shiva, a major Hindu deity), time, or nature, or other things that are actually not the cause of suffering, are mistakenly believed to be the cause. There are two kinds of paths: one is the path of higher rebirth (abhyudaya-mārga), and the other is the path of definite victory (naiḥśreyasa-mārga). Throwing oneself into fire, water, and other evil practices is not the cause of being born in heaven, but mistakenly believing it to be the cause is called the first path. Merely upholding precepts and vows, and the wisdom of a prakṛti man, etc., is not the cause of liberation, but mistakenly believing it to be the cause is called the second path. As mentioned before, 'except,' etc. Or, precepts and vows are superior, so only the name śīlavrataparāmāsa is established. It should be known that the self-nature of the five views is like this. If one considers Īśvara (another name for Shiva) and other non-causes as causes, then such śīlavrataparāmāsa is deluded about the meaning of cause. Why is this view not abandoned by the view of origination (dṛṣṭi-samudaya)? The verse says: 'Regarding Maheśvara etc., mistakenly believing non-causes to be causes, arising from the perverted notions of permanence and self, therefore, it is only abandoned by the view of suffering (dṛṣṭi-duḥkha).' The treatise says: Regarding Īśvara and other non-causes as causes, they will certainly not be able to observe profound principles, but only regarding the gross results of the aggregates (skandha) of Īśvara etc., they mistakenly believe them to be the creator of permanence, unity, and self. This is the most important, and then they adhere to it as the cause. Therefore, this adherence is abandoned by the view of suffering. What is called adhering to self is satkāyadṛṣṭi (view of self in the aggregates). Regarding the meaning of the result of suffering, they mistakenly believe it to be self, so when directly experiencing suffering, the self-grasping will be eliminated. If the wisdom of no-self (anātma-jñāna) does not arise, but in a later position, if there is a view of self, the view of origination etc. will be abandoned. In the continuum, if the view of self follows, then the wisdom of no-self cannot arise. Because when seeing the dharma, the view of self will be extinguished, so the wisdom of no-self will arise. The view of self has already been eliminated, but there is still a view of self. In the continuum of Īśvara and other dharmas, after believing there is a self, then on that continuum, the extreme view (antagrahadṛṣṭi) arises, considering it to be permanent. Therefore, it should be known that the two adherences to permanence and self regarding the dharmas of Īśvara etc. are only abandoned by the view of suffering. Because it is impermanent.

等諸無漏行見苦諦時二見既滅。于自在等非因計因。隨二見生。亦俱時滅。故說計因執唯見苦所斷。然于非道計為道中。若違見道強。即見道所斷。豈不如計自在等為因執苦為因。唯許見苦斷非見集斷。如是亦應于非道計道執苦為道。唯許見苦斷非見道斷。此難不然。以于苦諦見為非常等非彼對治故。謂若有執自在等為因。必先計為無始無終等。故此因執唯見苦斷。以非常等想治常等想故。非見苦諦。非常等時。能治非道計為道執。故彼道執非見苦斷。由此亦遮見集所斷。由見因等非彼治故。謂非於集見因等時。能治非道計為道執。要于道諦見道等時。方能治彼非道道執。故彼道執應見道斷。若爾如是非道道執。理必應通見集滅斷。謂如邪見撥無真道。后即計此能得清凈。此戒禁取許見道斷。如是邪見撥無集滅。后亦計為能得清凈。彼二戒禁取應見集滅斷。此難不然。體不成故。謂戒禁取其體有二。一非因計因。二非道計道。若有計彼謗集邪見能得清凈。豈不此見。無斷集因。則不應生。以都無心。信有因故。又苦與集無別物故。自在等蘊亦應被撥。若有計彼謗滅邪見能得清凈。豈不此見。無證滅用。則不應生。如何撥無。滅諦見后。計滅方便。非不唐捐。如是不成戒禁取體。而言應有。故彼非難。如何非難。見道所

【現代漢語翻譯】現代漢語譯本當證得諸無漏行，見到苦諦時，兩種邪見便會滅除。對於自在天（Ishvara，印度教神祇）等非因計為因的邪見，以及隨這兩種邪見產生的執著，也會同時滅除。因此說，認為自在天等是『因』的執著，唯有在見苦諦時才能斷除。然而，對於非正道執著為正道的情況，如果違背了見道的力量，那麼這種執著就是見道所斷。難道不像執著自在天等為『因』，執著苦為『因』一樣，只允許見苦諦斷除，而不允許見集諦斷除嗎？如果這樣，也應該對於非正道執著為正道，只允許見苦諦斷除，而不允許見道諦斷除。這種責難是不成立的，因為在苦諦中見到無常等，並不是那些邪見的對治法。也就是說，如果有人執著自在天等為『因』，必定先認為它們是無始無終等的。因此，這種『因』的執著，唯有在見苦諦時才能斷除，因為用無常等的想法可以對治常等的想法。在見苦諦時，見到無常等，並不能對治將非正道執著為正道的執著，所以那種『道』的執著不是見苦諦所斷。由此也排除了見集諦所斷的可能性，因為見到『因』等，並不是那些邪見的對治法。也就是說，在集諦中見到『因』等時，並不能對治將非正道執著為正道的執著，只有在道諦中見到道等時，才能對治那種非正道執著為正道的執著，所以那種『道』的執著應該由見道諦斷除。如果這樣，像這種非正道執著為正道的執著，理應貫通見集諦和見滅諦才能斷除。比如，邪見否定了真正的道，之後就認為這樣做能夠得到清凈，這種戒禁取（Śīlabbata-parāmarsa，執著于錯誤的戒律和苦行）允許由見道諦斷除。像這樣，邪見否定了集諦和滅諦，之後也認為這樣做能夠得到清凈，那麼這兩種戒禁取應該由見集諦和見滅諦斷除。這種責難是不成立的，因為其體性不成立。也就是說，戒禁取的體性有兩種：一、非因計因；二、非道計道。如果有人認為誹謗集諦的邪見能夠得到清凈，難道這種見解，沒有斷除集諦的『因』，就不應該產生嗎？因為根本沒有相信有『因』的心。而且苦諦和集諦沒有區別，自在天等蘊也應該被否定。如果有人認為誹謗滅諦的邪見能夠得到清凈，難道這種見解，沒有證得滅諦的作用，就不應該產生嗎？如何能在否定滅諦之後，認為滅諦的方便不是徒勞的呢？像這樣，戒禁取的體性不成立，卻說它應該存在，所以那種責難是不成立的。如何不成立呢？見道所現代漢語譯本斷耶。謂見道時。于道生道想。能斷道邪見。非集滅邪見。故於集滅撥為無道。後計此能凈。非見道斷。以見道時。于道生道想。非於集滅能生道想故。又于集滅撥為無道。後計此能凈。非見集滅斷。以于集滅見因緣等。不能斷除集滅邪見。故非彼斷。若爾如是見道所斷。理亦應通見集滅斷。謂如邪見撥無真道。后即計此能得清凈。此戒禁取許見道斷。如是邪見撥無苦諦。后亦計此能得清凈。彼戒禁取應見苦斷。此難不然。體不成故。謂戒禁取其體有二。一非因計因。二非道計道。若有計彼謗苦邪見能得清凈。豈不此見。無厭苦用。則不應生。如何撥無。苦諦見后。計苦方便。非不唐捐。如是不成戒禁取體。而言應有。故彼非難。又于苦諦見為無常。能斷常倒。非能斷除謗苦邪見。故非彼斷。若爾如是見集所斷。理亦應通見滅道斷。謂如邪見撥無集諦。后即計此能得清凈。此戒禁取應見集斷。如是邪見撥無滅諦。后亦計此能得清凈。彼戒禁取應見滅斷。此難不然。體不成故。謂戒禁取其體有二。一非因計因。二非道計道。若有計彼謗滅邪見能得清凈。豈不此見。無證滅用。則不應生。如何撥無。滅諦見后。計滅方便。非不唐捐。如是不成戒禁取體。而言應有。故彼非難。又于集諦見集因等。能斷因倒。非能斷除謗集邪見。故非彼斷。如是諸見所斷煩惱。隨其所應。如理應思。

【English Translation】 English version When attaining all the undefiled practices and seeing the Truth of Suffering (Dukkha Satya), both wrong views are extinguished. The wrong view of considering Ishvara (a Hindu deity) and others as causes when they are not, and the attachments that arise from these two wrong views, are also extinguished simultaneously. Therefore, it is said that the attachment of considering Ishvara and others as 'causes' can only be eliminated when seeing the Truth of Suffering. English version However, in the case of clinging to a wrong path as the right path, if it contradicts the power of the Path of Seeing (Darshana-marga), then this clinging is eliminated by the Path of Seeing. Is it not like clinging to Ishvara and others as 'causes' and clinging to suffering as a 'cause,' where only the seeing of the Truth of Suffering is allowed to eliminate it, and not the seeing of the Truth of Origin (Samudaya Satya)? If so, it should also be that clinging to a wrong path as the right path is only allowed to be eliminated by seeing the Truth of Suffering, and not by seeing the Truth of the Path (Marga Satya). This objection is not valid because seeing impermanence and other aspects in the Truth of Suffering is not the antidote to those wrong views. That is, if someone clings to Ishvara and others as 'causes,' they must first consider them to be without beginning or end, and so on. Therefore, this clinging to 'causes' can only be eliminated when seeing the Truth of Suffering, because the thought of impermanence and other aspects can counteract the thought of permanence and other aspects. When seeing the Truth of Suffering and realizing impermanence and other aspects, it cannot counteract the clinging to a wrong path as the right path, so that clinging to the 'path' is not eliminated by seeing the Truth of Suffering. This also excludes the possibility of it being eliminated by seeing the Truth of Origin, because seeing 'causes' and other aspects is not the antidote to those wrong views. That is, when seeing 'causes' and other aspects in the Truth of Origin, it cannot counteract the clinging to a wrong path as the right path. Only when seeing the path and other aspects in the Truth of the Path can it counteract that clinging to a wrong path as the right path, so that clinging to the 'path' should be eliminated by seeing the Truth of the Path. If so, then this clinging to a wrong path as the right path should logically be eliminated by seeing the Truth of Origin and the Truth of Cessation (Nirodha Satya). For example, a wrong view denies the true path and then considers that doing so can attain purity. This adherence to rules and rituals (Śīlabbata-parāmarsa) is allowed to be eliminated by seeing the Truth of the Path. Similarly, a wrong view denies the Truth of Origin and the Truth of Cessation and then also considers that doing so can attain purity. Then these two kinds of adherence to rules and rituals should be eliminated by seeing the Truth of Origin and the Truth of Cessation. This objection is not valid because its nature is not established. That is, the nature of adherence to rules and rituals has two aspects: 1. Considering a non-cause as a cause; 2. Considering a wrong path as the right path. If someone considers that a wrong view that slanders the Truth of Origin can attain purity, should not this view, without eliminating the 'cause' of the Truth of Origin, not arise? Because there is no mind that believes in a 'cause' at all. Moreover, since the Truth of Suffering and the Truth of Origin are not different, the aggregates of Ishvara and others should also be denied. If someone considers that a wrong view that slanders the Truth of Cessation can attain purity, should not this view, without realizing the function of the Truth of Cessation, not arise? How can one, after denying the Truth of Cessation, consider that the means to cessation are not in vain? In this way, the nature of adherence to rules and rituals is not established, yet it is said that it should exist, so that objection is not valid. How is it not valid? What is eliminated by the Path of Seeing? English version Is it eliminated by the Path of Seeing? That is, when seeing the Path, the thought of the Path arises, which can eliminate the wrong view of the Path, but not the wrong views of the Truth of Origin and the Truth of Cessation. Therefore, denying the Path in the Truth of Origin and the Truth of Cessation, and then considering that doing so can attain purity, is not eliminated by the Path of Seeing, because when seeing the Path, the thought of the Path arises, but the thought of the Path cannot arise in relation to the Truth of Origin and the Truth of Cessation. Also, denying the Path in the Truth of Origin and the Truth of Cessation, and then considering that doing so can attain purity, is not eliminated by seeing the Truth of Origin and the Truth of Cessation, because seeing the causes and conditions in the Truth of Origin and the Truth of Cessation cannot eliminate the wrong views of the Truth of Origin and the Truth of Cessation, so it is not eliminated by them. If so, then what is eliminated by the Path of Seeing should logically also be eliminated by seeing the Truth of Origin and the Truth of Cessation. For example, a wrong view denies the true path and then considers that doing so can attain purity. This adherence to rules and rituals is allowed to be eliminated by seeing the Truth of the Path. Similarly, a wrong view denies the Truth of Suffering and then also considers that doing so can attain purity. Then this adherence to rules and rituals should be eliminated by seeing the Truth of Suffering. This objection is not valid because its nature is not established. That is, the nature of adherence to rules and rituals has two aspects: 1. Considering a non-cause as a cause; 2. Considering a wrong path as the right path. If someone considers that a wrong view that slanders the Truth of Suffering can attain purity, should not this view, without the function of厭苦(disgust with suffering), not arise? How can one, after denying the Truth of Suffering, consider that the means to suffering are not in vain? In this way, the nature of adherence to rules and rituals is not established, yet it is said that it should exist, so that objection is not valid. Also, seeing impermanence in the Truth of Suffering can eliminate the delusion of permanence, but it cannot eliminate the wrong view that slanders the Truth of Suffering, so it is not eliminated by it. If so, then what is eliminated by seeing the Truth of Origin should logically also be eliminated by seeing the Truth of Cessation and the Truth of the Path. For example, a wrong view denies the Truth of Origin and then considers that doing so can attain purity. This adherence to rules and rituals should be eliminated by seeing the Truth of Origin. Similarly, a wrong view denies the Truth of Cessation and then also considers that doing so can attain purity. Then this adherence to rules and rituals should be eliminated by seeing the Truth of Cessation. This objection is not valid because its nature is not established. That is, the nature of adherence to rules and rituals has two aspects: 1. Considering a non-cause as a cause; 2. Considering a wrong path as the right path. If someone considers that a wrong view that slanders the Truth of Cessation can attain purity, should not this view, without realizing the function of the Truth of Cessation, not arise? How can one, after denying the Truth of Cessation, consider that the means to cessation are not in vain? In this way, the nature of adherence to rules and rituals is not established, yet it is said that it should exist, so that objection is not valid. Also, seeing the cause of the Truth of Origin in the Truth of Origin can eliminate the delusion of cause, but it cannot eliminate the wrong view that slanders the Truth of Origin, so it is not eliminated by it. Thus, the afflictions eliminated by these views should be considered appropriately and logically.

斷。戒禁取體。亦應不成。以于撥無道諦見后。即計有道。應不成故。謂緣道諦邪見或疑。若撥若疑無解脫道。如何即執此能得永清凈。此戒禁取體非不成。以許有于謗道邪見。執為能證永清凈道。由彼計為如理解故。謂彼先以余解脫道。蘊在心中。后執非謗。真道邪見。為如理覺。言如理者。彼謂撥疑真解脫道。是不顛倒。以如理故執為凈因。由此得成。戒禁取體。彼心所蘊。余解脫道。非見道所斷。戒禁取所緣。以彼唯緣自部法故。道有多類。于理無失。若爾見滅所斷。戒取體亦應成。與道同故。謂有先以余解脫處蘊在心中。后執謗真解脫邪見為如理覺。以如理故執為凈因。如前應成戒禁取體。無如是理。總許解脫。是常是寂。執彼謗心為清凈因。理不成故。如許涅槃體實非實。謂若希求解脫方便。彼應必定許有解脫。諸許解脫決定有者。必應許彼體是常寂。若不許爾不應希求。如正法中於涅槃體。雖有謂實謂非實異。而同許彼是常是寂。故於非撥俱見為過。如是若有以余解脫。蘊在心中。彼必總許涅槃常寂。由此不執謗解脫見為如理解。故見滅斷戒取定無。又如天授。雖總許有常寂涅槃。而離八支。別計五法。為解脫道。外道所計理亦應然。是故有於八支聖道能謗邪見。謂如理覺。無于謗滅。謂如理解。以戒禁

【現代漢語翻譯】現代漢語譯本：如果這樣，戒禁取（Sīlabbataparāmāsa，執著于不正確的戒律和苦行）的自性也應該無法成立。因為在否定道諦（ariyamaggasacca，通往解脫的道路真理）的見解之後，立即認為存在道路，這應該是不可能的。也就是說，如果緣于對道諦的邪見或懷疑，無論是否定還是懷疑沒有解脫之道，怎麼會立即執著於此能獲得永恒的清凈呢？這種戒禁取的自性並非不能成立，因為允許存在對誹謗正道的邪見，執著於它能證得永恒清凈之道。因為他們認為這是如理的覺悟。也就是說，他們先前將其他的解脫之道蘊藏在心中，之後執著于並非誹謗真正解脫之道的邪見，認為是如理的覺悟。所說的『如理』，是指他們認為否定或懷疑真正的解脫之道是不顛倒的，因為如理的緣故，執著於它是清凈的因。由此得以成立戒禁取的自性。他們心中所蘊藏的其他的解脫之道，不是見道（ariyamagga，聖道）所斷除的，因為戒禁取所緣的，僅僅是他們自己宗派的法。道有多種，在道理上沒有過失。如果這樣，見滅所斷的戒取（Sīlabbataparāmāsa，執著于不正確的戒律和苦行）的自性也應該成立，因為它與道相同。也就是說，如果有人先前將其他的解脫之處蘊藏在心中，之後執著于誹謗真正解脫之道的邪見，認為是如理的覺悟，因為如理的緣故，執著於它是清凈的因，像前面一樣，應該成立戒禁取的自性。沒有這樣的道理。如果總體上認為解脫是常恒的、寂靜的，卻執著于誹謗的心是清凈的因，在道理上是不能成立的。就像允許涅槃（Nibbāna，寂滅）的自性是真實的或不真實的。也就是說，如果希望尋求解脫的方便，他們應該必定允許存在解脫。凡是允許解脫必定存在的人，必定應該允許它的自性是常恒寂靜的。如果不允許這樣，就不應該希望尋求解脫。就像在正法中，對於涅槃的自性，雖然有認為是真實的，有認為是不真實的差異，但都同樣允許它是常恒寂靜的。因此，對於不否定涅槃的雙方，都認為是過失。像這樣，如果有人將其他的解脫之道蘊藏在心中，他們必定總體上認為涅槃是常恒寂靜的。由此不執著于誹謗解脫的見解是如理的，所以見滅所斷的戒取必定沒有。又比如天授（Devadatta，音譯名），雖然總體上允許存在常恒寂靜的涅槃，但離開了八支（aṭṭhaṅgika-magga，八正道），另外計算五種法，作為解脫之道，外道（titthiya，佛教以外的宗教）所計算的道理也應該如此。因此，有人認為對於八支聖道能夠誹謗的邪見，是如理的覺悟，但沒有人認為對於誹謗寂滅的邪見，是如理的覺悟。因為戒禁取（Sīlabbataparāmāsa，執著于不正確的戒律和苦行）...

【English Translation】 English version: If so, the nature of Sīlabbataparāmāsa (clinging to wrong rules and vows) should also not be established. Because after the view of denying the Ariyamaggasacca (the truth of the path to liberation), immediately thinking there is a path should be impossible. That is, if due to wrong views or doubts about the Ariyamaggasacca, whether denying or doubting that there is no path to liberation, how can one immediately cling to this as being able to attain eternal purity? This nature of Sīlabbataparāmāsa is not impossible to establish, because it is allowed that there is a wrong view of slandering the true path, clinging to it as being able to attain the path of eternal purity. Because they think this is a rational understanding. That is, they previously stored other paths of liberation in their hearts, and later clung to the wrong view that does not slander the true path of liberation, thinking it is a rational understanding. What is called 'rational' means that they think denying or doubting the true path of liberation is not inverted, and because it is rational, they cling to it as the cause of purity. Thus, the nature of Sīlabbataparāmāsa can be established. The other paths of liberation stored in their hearts are not cut off by the Ariyamagga (Noble Eightfold Path), because what Sīlabbataparāmāsa clings to is only the Dharma of their own sect. There are many kinds of paths, and there is no fault in reason. If so, the Sīlabbataparāmāsa (clinging to wrong rules and vows) that is cut off by seeing the cessation should also be established, because it is the same as the path. That is, if someone previously stored other places of liberation in their hearts, and later clung to the wrong view of slandering the true path of liberation, thinking it is a rational understanding, and because it is rational, they cling to it as the cause of purity, like before, the nature of Sīlabbataparāmāsa should be established. There is no such reason. If one generally thinks that liberation is permanent and tranquil, but clings to the mind of slander as the cause of purity, it cannot be established in reason. It is like allowing the nature of Nibbāna (Nirvana, extinction) to be real or unreal. That is, if one hopes to seek the means of liberation, they should definitely allow that there is liberation. Whoever allows that liberation definitely exists should definitely allow that its nature is permanent and tranquil. If one does not allow this, one should not hope to seek liberation. Just like in the true Dharma, regarding the nature of Nibbāna, although there are differences in thinking it is real or unreal, they all equally allow that it is permanent and tranquil. Therefore, both sides that do not deny Nibbāna are considered to be at fault. Like this, if someone stores other paths of liberation in their hearts, they must generally think that Nibbāna is permanent and tranquil. Therefore, they do not cling to the view of slandering liberation as rational, so the Sīlabbataparāmāsa cut off by seeing the cessation definitely does not exist. Also, like Devadatta (transliterated name), although he generally allows that there is permanent and tranquil Nibbāna, but apart from the aṭṭhaṅgika-magga (Noble Eightfold Path), he separately calculates five dharmas as the path of liberation, and the reasoning calculated by the titthiya (religious groups other than Buddhism) should also be like this. Therefore, some people think that the wrong view that can slander the Noble Eightfold Path is a rational understanding, but no one thinks that the wrong view of slandering cessation is a rational understanding. Because Sīlabbataparāmāsa (clinging to wrong rules and vows)...

等自體行相。與聖道殊。無謂涅槃。常寂體相。有差別者。是故無滅與道同義。今應思擇。非道計道。謂執戒禁為解脫因。或執我見能證解脫。此為見苦斷。為見道斷耶。若執二俱見苦斷者。則見道斷應畢竟無。或應說別因。等非道計道。何緣此二見苦所斷。所餘乃是見道斷耶。若執二俱見道斷者。應說何故見道斷耶。非見道時能了彼境。或了彼自體。或斷彼所緣。或應遍知建立理壞。謂若見道所斷隨眠。能緣見苦所斷為境。誰遮遍知建立壞失。如現觀位苦智已生。集智未生。見苦所斷。猶為見集。所斷緣縛。雖以永斷未立遍知。如是乃至滅智已生。道智未生。見苦所斷。猶為見道。所斷緣縛。亦應雖斷。未立遍知。然非所許。應辯理趣。我宗說二。俱見苦斷。唯見苦所斷緣牛戒等故。但計粗果。為彼因故。非許二俱見苦所斷。見道所斷便畢竟無。非道計道有二類故。一緣戒禁等。二緣親迷道。緣戒禁等違悟道信。力不如緣親迷道者。緣戒禁等者。行相極粗故。不遠隨逐故。意樂不堅故。少設劬勞。即便斷滅。緣親迷道與此相違。由此應知非道計道。諸戒禁取有二類別。一見苦斷。二見道斷。如前所說常我倒生。為但有斯二種顛倒。不爾顛倒總有四種。一于非常執常顛倒。二于諸苦執樂顛倒三于不凈執凈顛倒。四于非

【現代漢語翻譯】現代漢語譯本『等自體行相』（認為事物本身具有永恒不變的自性）與聖道（證悟真理的道路）不同，不能稱為涅槃（解脫）。常寂體相（永恒寂靜的本體）與涅槃有差別。因此，『無滅』（沒有止息）與『道』（道路）是同義的。現在應該思考，『非道計道』（把不是正道的東西當作正道），比如執著于戒律禁忌為解脫的原因，或者執著於我見（對自我的錯誤觀念）能證得解脫。這種『非道計道』是在見苦（對苦諦的認知）時斷除，還是在見道（對道諦的認知）時斷除呢？如果認為這兩種『非道計道』都是在見苦時斷除的，那麼見道時斷除的煩惱就應該完全不存在了，或者應該說有其他的斷除原因。為什麼這兩種『非道計道』是在見苦時斷除，而其他的煩惱是在見道時斷除呢？如果認為這兩種『非道計道』都是在見道時斷除的，那麼應該說明為什麼是在見道時斷除的。難道不是在見道時才能瞭解這些境界，或者瞭解它們的自體，或者斷除它們所緣的境界嗎？否則，遍知（對一切法的全面瞭解）的建立理論就會崩潰。也就是說，如果見道所斷的隨眠（煩惱的潛在力量）能夠緣于見苦所斷的境界，那麼誰能阻止遍知建立的崩潰呢？就像在現觀位（證悟的階段），苦智（對苦諦的智慧）已經生起，集智（對集諦的智慧）還沒有生起，見苦所斷的煩惱仍然被見集（對集諦的認知）所斷的煩惱所束縛。雖然已經永斷，但還沒有建立遍知。像這樣，乃至滅智（對滅諦的智慧）已經生起，道智（對道諦的智慧）還沒有生起，見苦所斷的煩惱仍然被見道（對道諦的認知）所斷的煩惱所束縛，也應該雖然已經斷除，但還沒有建立遍知。然而，這是不允許的。應該辨明其中的道理。我宗（我們的宗派）認為這兩種『非道計道』都是在見苦時斷除的，因為它們僅僅緣于見苦所斷的緣牛戒等（模仿牛的行為的戒律等），僅僅把粗淺的果報當作它們的原因。我們不認為這兩種『非道計道』都是在見苦時斷除的，這樣見道所斷的煩惱就會完全不存在了。『非道計道』有兩種型別：一種是緣于戒律禁忌等，另一種是緣于親近迷惑的道路。緣于戒律禁忌等違背了對道的信解，力量不如緣于親近迷惑的道路。緣于戒律禁忌等，是因為它們的行相非常粗淺，不會長久地跟隨，意樂（意願）不堅定，稍微付出一些努力，就能斷滅。緣于親近迷惑的道路則與此相反。由此應該知道，『非道計道』，諸戒禁取（執著于戒律禁忌的錯誤見解）有兩種類別：一種是見苦斷，一種是見道斷。就像前面所說的常我倒生（執著于常和我的顛倒見解）。難道只有這兩種顛倒嗎？不是的，顛倒總共有四種：一，于非常執常顛倒（在無常的事物上執著為常）；二，于諸苦執樂顛倒（在痛苦的事物上執著為快樂）；三，于不凈執凈顛倒（在不凈的事物上執著為清凈）；四，于非我

【English Translation】 English version 'Equal self-nature characteristics' (believing that things inherently possess an eternal and unchanging self-nature) are different from the Holy Path (the path to realizing the truth) and cannot be called Nirvana (liberation). The nature of constant stillness (the eternal and tranquil essence) is different from Nirvana. Therefore, 'no cessation' (no stopping) has the same meaning as 'the Path' (the road). Now we should consider, 'non-path as path' (taking something that is not the right path as the right path), such as clinging to precepts and prohibitions as the cause of liberation, or clinging to the view of self (the mistaken concept of self) as being able to attain liberation. Is this 'non-path as path' severed during the seeing of suffering (the recognition of the truth of suffering), or during the seeing of the path (the recognition of the truth of the path)? If it is believed that both of these 'non-path as path' are severed during the seeing of suffering, then the afflictions severed during the seeing of the path should not exist at all, or it should be said that there are other reasons for severance. Why are these two 'non-path as path' severed during the seeing of suffering, while other afflictions are severed during the seeing of the path? If it is believed that both of these 'non-path as path' are severed during the seeing of the path, then it should be explained why they are severed during the seeing of the path. Is it not that only during the seeing of the path can these realms be understood, or their self-nature be understood, or the realms they are related to be severed? Otherwise, the established theory of omniscience (the complete understanding of all phenomena) will collapse. That is, if the latent tendencies (the potential power of afflictions) severed during the seeing of the path can be related to the realms severed during the seeing of suffering, then who can prevent the collapse of the establishment of omniscience? Just as in the stage of direct perception (the stage of realization), the wisdom of suffering (the wisdom of the truth of suffering) has already arisen, and the wisdom of origination (the wisdom of the truth of origination) has not yet arisen, the afflictions severed during the seeing of suffering are still bound by the afflictions severed during the seeing of origination. Although they have been permanently severed, omniscience has not yet been established. Likewise, until the wisdom of cessation (the wisdom of the truth of cessation) has arisen, and the wisdom of the path (the wisdom of the truth of the path) has not yet arisen, the afflictions severed during the seeing of suffering are still bound by the afflictions severed during the seeing of the path, and it should also be that although they have been severed, omniscience has not yet been established. However, this is not permissible. The reasons for this should be clarified. Our school (our sect) believes that both of these 'non-path as path' are severed during the seeing of suffering, because they are only related to the precepts of cow-like behavior, etc. (precepts that imitate the behavior of cows, etc.) severed during the seeing of suffering, and only take the superficial results as their cause. We do not believe that both of these 'non-path as path' are severed during the seeing of suffering, because then the afflictions severed during the seeing of the path would not exist at all. There are two types of 'non-path as path': one is related to precepts and prohibitions, etc., and the other is related to approaching deluded paths. Being related to precepts and prohibitions, etc., violates the faith and understanding of the path, and its power is not as great as being related to approaching deluded paths. Being related to precepts and prohibitions, etc., is because their characteristics are very superficial, they do not follow for long, their intention (will) is not firm, and with a little effort, they can be severed. Being related to approaching deluded paths is the opposite of this. From this, it should be known that 'non-path as path', all clinging to precepts and prohibitions (the mistaken views of clinging to precepts and prohibitions) have two categories: one is severed during the seeing of suffering, and the other is severed during the seeing of the path. Just like the previously mentioned arising of the perversion of permanence and self (the perverted views of clinging to permanence and self). Are there only these two perversions? No, there are a total of four perversions: one, clinging to permanence in impermanence (clinging to permanence in things that are impermanent); two, clinging to happiness in suffering (clinging to happiness in things that are suffering); three, clinging to purity in impurity (clinging to purity in things that are impure); four, clinging to non-self

我執我顛倒。如是四倒。其體是何。頌曰。

四顛倒自體　　謂從於三見　唯倒推增故　　想心隨見力

論曰。從於三見立四倒體。謂邊見中唯取常見。以為常倒。諸見取中取計樂凈為樂凈倒。有身見中唯取我見。以為我倒。如是所說是一師宗。然毗婆沙決定義者。約部分別十二見中。唯二見半是顛倒體。謂有身見苦見取全。邊執見中取計常分。斷常二見行相互違。故可說言二體各別。諸計我論者即執我。于彼有自在力是我所見。此即我見由二門轉。豈不諸煩惱皆顛倒轉故。應皆是倒非唯四種。不爾建立倒相異故。何謂倒相。謂具三因。何謂三因。一向倒故。推度性故。妄增益故。增聲亦顯。體增勝故。非余煩惱。具此三因。謂戒禁取非一向倒。所計容離欲染等故少分暫時得清凈故。斷見邪見非妄增益。于壞事門此二轉故。餘部見取非增勝故。所餘煩惱非推度故。由此顛倒唯四非余。豈不經中說諸顛倒總有十二。如契經言。于非常計常。有想心見倒。于苦不凈。非我亦然。不爾想心非推度故。隨見倒力亦立倒名。與見相應行相同故。然非受等。亦如想心。可立倒名。有別因故。謂于非常等。起常等見時。必由境中取常等相。能取相者是想非余。故立倒名。非於受等。又治倒慧亦立想名。謂非常等行中。說

為非常等想。由慧與想近相資故。相從立名。受等不爾。由所依力有倒推增取境相成。故心名倒。如契經說。心引世間。于惑瀑流處處漂溺。毗婆沙說。唯想與心可立倒名。世極成故。謂心想倒世間極成。受等不然。故經不說。由此心想隨見倒力。立顛倒名。非於受等。如是諸倒唯見苦斷。以常顛倒等唯于苦轉故。了非常等覺唯緣苦生故。不應后見集滅道時。方舍常樂我凈見故。辯見隨眠差別相已。為余亦有差別相耶。亦有云何。頌曰。

慢七九從三　　皆通見修斷　聖如殺纏等　　有修斷不行

論曰。有愚癡者。先於有事非有事中。校量自他心生高舉。說名為慢。由行轉異分為七種。一慢。二過慢。三慢過慢。四我慢。五增上慢。六卑慢。七邪慢。於他劣等族朋等中。謂己勝等高舉名慢。於他等勝族朋等中。謂己勝等名為過慢。於他殊勝族朋等中。謂己勝彼名慢過慢。於五取蘊執我我所。心便高舉名為我慢。于未證得地道斷等殊勝德中。謂己證得名增上慢。諸有在家或出家者。於他工巧尸羅等德多分勝中。謂己少劣心生高舉名為卑慢。于無德中謂己有德名為邪慢。言無德者。謂諸惡行。違功德故。立無德名。猶如不善。然本論說。慢類有九。類是品類義。即慢之差別。九類者何。一我勝慢類。二我等慢

【現代漢語翻譯】現代漢語譯本：因為（它們）與慧和想非常相似，由於慧和想彼此緊密相關，所以根據它們之間的關係來命名。（而）受等不是這樣。由於所依賴的力量，有顛倒的推論，增加和獲取境界的現象產生，因此心被稱為顛倒。正如契經所說：『心引導世間，在迷惑的瀑流中處處漂溺。』《毗婆沙論》說：『只有想和心可以被稱為顛倒，』這是世間普遍認可的。所謂心想顛倒是世間普遍認可的，而受等不是這樣，所以經典中沒有這樣說。因此，心和想隨著見解顛倒的力量，被賦予了顛倒的名稱，而不是受等。像這樣的顛倒，只能在見到苦諦時斷除，因為常顛倒等只在苦諦中起作用。了知非常等覺，也只是緣于苦諦而生起。不應該在後來見到集諦（Hetu，原因或起源），滅諦（Nirodha，止息或滅除），道諦（Marga，道路或方法）時，才捨棄常、樂、我、凈的見解。在辨別了見隨眠的差別相之後，還有其他的差別相嗎？有，是什麼呢？頌曰：『慢七九從三，皆通見修斷，聖如殺纏等，有修斷不行。』論曰：有些愚癡的人，先在有事和非有事中，衡量自己和他人，心中產生高舉，這被稱為慢（Mana，驕慢）。由於行為的轉變不同，分為七種：一、慢（Mana，驕慢）；二、過慢（Atimana，過度的驕慢）；三、慢過慢（Manatimana，比過慢更甚的驕慢）；四、我慢（Asmimana，以『我』為中心的驕慢）；五、增上慢（Adhimana，未證得卻自以為證得的驕慢）；六、卑慢（Unamana，自以為卑劣的驕慢）；七、邪慢（Mithyamana，錯誤的驕慢）。在他人不如自己或與自己相等的情況下，比如種族、朋友等方面，認為自己勝過他人，這種高舉被稱為慢。在他人與自己相等或勝過自己的情況下，比如種族、朋友等方面，認為自己勝過他人，這被稱為過慢。在他人非常優秀的情況下，比如種族、朋友等方面，認為自己勝過他人，這被稱為慢過慢。對於五取蘊（Panca-upadanakkhandha，構成經驗的五種聚合）執著于『我』和『我所』，心中便產生高舉，這被稱為我慢。在沒有證得地、道、斷等殊勝功德的情況下，認為自己已經證得，這被稱為增上慢。有些在家或出家的人，在他人于工藝、戒律等功德方面大多勝過自己的情況下，認為自己稍微不如他人，心中產生高舉，這被稱為卑慢。在沒有功德的情況下，認為自己有功德，這被稱為邪慢。所說的沒有功德，是指各種惡行，因為它們違背功德，所以被稱為沒有功德，就像不善一樣。然而，本論說，慢的種類有九種。種類是品類的意思，也就是慢的差別。這九類是什麼呢？一、我勝慢類；二、我等慢類。

【English Translation】 English version: Because they are very similar to wisdom (Prajna) and thought (Samjna), and because wisdom and thought are closely related to each other, they are named according to their relationship. Perception (Vedana) and so on are not like this. Due to the power of what is relied upon, there are inverted inferences, and the phenomena of increasing and acquiring realms arise, therefore the mind is called inverted. As the sutra says: 'The mind leads the world, drowning everywhere in the torrent of delusion.' The Vibhasa says: 'Only thought and mind can be called inverted,' which is universally recognized in the world. The so-called inverted thought and mind are universally recognized in the world, while perception and so on are not like this, so the scriptures do not say so. Therefore, mind and thought are given the name of inversion according to the power of inverted views, not perception and so on. Such inversions can only be eliminated when seeing the truth of suffering (Dukkha), because the inversion of permanence, etc., only operates in the truth of suffering. Understanding the non-permanence, etc., only arises from the condition of suffering. One should not abandon the views of permanence, pleasure, self, and purity only when later seeing the truth of origin (Hetu, cause or origin), the truth of cessation (Nirodha, cessation or elimination), and the truth of the path (Marga, path or method). After distinguishing the differences in latent views, are there other differences? Yes, what are they? The verse says: 'Conceit (Mana) has seven or nine aspects, all of which can be eliminated through seeing and cultivation. Saints, like killing and entanglement, have eliminations through cultivation that do not occur through seeing.' The treatise says: Some foolish people first measure themselves and others in matters that exist and do not exist, and arrogance arises in their minds, which is called conceit (Mana, pride). Due to the different transformations of behavior, it is divided into seven types: 1. Conceit (Mana, pride); 2. Excessive Conceit (Atimana, excessive pride); 3. Conceit beyond Conceit (Manatimana, pride even greater than excessive pride); 4. Self-Conceit (Asmimana, pride centered on 'self'); 5. Superiority Conceit (Adhimana, pride in claiming to have attained what has not been attained); 6. Inferiority Conceit (Unamana, pride in considering oneself inferior); 7. Wrong Conceit (Mithyamana, false pride). When others are inferior or equal to oneself, such as in terms of race, friends, etc., considering oneself superior to others, this arrogance is called conceit. When others are equal to or superior to oneself, such as in terms of race, friends, etc., considering oneself superior to others, this is called excessive conceit. When others are very excellent, such as in terms of race, friends, etc., considering oneself superior to them, this is called conceit beyond conceit. Being attached to 'self' and 'what belongs to self' in the five aggregates of clinging (Panca-upadanakkhandha, the five aggregates that constitute experience), arrogance arises in the mind, which is called self-conceit. Claiming to have attained superior qualities such as grounds, paths, and cessation when one has not attained them, this is called superiority conceit. Some lay or monastic people, when others are mostly superior to them in terms of skills, discipline, etc., considering themselves slightly inferior to others, arrogance arises in their minds, which is called inferiority conceit. Claiming to have qualities when one has no qualities, this is called wrong conceit. The so-called lack of qualities refers to various evil deeds, because they contradict merit, so they are called lack of qualities, just like unwholesomeness. However, this treatise says that there are nine types of conceit. Type means category, which is the difference of conceit. What are these nine types? 1. Conceit of being superior; 2. Conceit of being equal.

類。三我劣慢類。四有勝我慢類。五有等我慢類。六有劣我慢類。七無勝我慢類。八無等應慢類。九無劣我慢類。此九皆依有身見起。我勝者。是過慢類。我等者是慢類。我劣者是卑慢類。有勝我者。是卑慢類。有等我者。是慢類。有劣我者。是過慢類。無勝我者。是慢類。無等我者。是過慢類。無劣我者。是卑慢類。是故此九從三慢出。謂慢過慢及卑慢。三行次有殊成三三類。無劣我慢類高舉如何成。謂有如斯于自所樂勝有情聚。雖於己身知極下劣。而自尊重如呈瑞者。或栴荼羅。彼雖自知世所共惡。然于呈瑞執所作時。尊重自身故成高舉。如是七慢何所斷耶。有餘師言。我慢邪慢唯見所斷。余通見修。理實應言七皆通二。故能安隱作如是言。我色等中不隨執我。然于如是五取蘊中。有我慢愛。隨眠未斷。諸修所斷。聖未斷時。定可現行。此不決定。謂有已斷而可現行。如已離欲貪信苦隨眠等。有雖未斷而定不行。如未離欲貪聖者殺纏等。言殺纏者。謂由此纏發起故思斷眾生命。等者等取盜淫誑纏。無有愛全有愛一分。無有名何法。謂三界非常。於此貪求名無有愛。由此已簡無漏非常。彼定非貪安足處故。有愛一分。謂愿當爲藹羅伐拏大龍王等。雖言為顯阿素洛王。北俱盧洲無想天等。此殺纏等雖修所斷。而諸聖者

【現代漢語翻譯】現代漢語譯本九種慢的分類：一、慢類。二、過慢類。三、我劣慢類（認為自己比別人差的慢）。四、有勝我慢類（認為自己比別人強的慢）。五、有等我慢類（認為自己和別人一樣的慢）。六、有劣我慢類（認為自己不如別人的慢）。七、無勝我慢類（沒有勝過別人的慢）。八、無等應慢類（不應該有的慢）。九、無劣我慢類（沒有不如別人的慢）。這九種慢都依附於有身見而生起。認為『我』勝過別人的是過慢類，認為『我』和別人相等的是慢類，認為『我』不如別人的是卑慢類。認為『有』勝過『我』的是卑慢類，認為『有』和『我』相等的是慢類，認為『有』不如『我』的是過慢類。認為『無』勝過『我』的是慢類，認為『無』和『我』相等的是過慢類，認為『無』不如『我』的是卑慢類。因此，這九種慢是從三種慢中產生的，即慢、過慢和卑慢。三種慢的行相次第不同，形成了三種三類。沒有不如別人的慢，這種高舉是如何形成的呢？譬如，有些人對於自己所喜歡、勝過的有情眾生，即使自己知道自己極其下劣，仍然自我尊重，就像呈瑞者（Candalas，賤民）或旃荼羅（Candalas，屠夫）。他們雖然自己知道被世人所厭惡，但在呈瑞時，仍然尊重自身，所以形成高舉。這七種慢應該在什麼階段斷除呢？有些老師說，我慢和邪慢只能通過見道斷除，其餘的慢可以通過見道和修道斷除。但實際上應該說，這七種慢都可以通過見道和修道斷除。所以能夠安心地說，在我的色等五取蘊中，不隨之執著于『我』。然而，對於這五取蘊，還有我慢和愛隨眠沒有斷除。這些修道所斷的煩惱，在聖者沒有斷除時，一定會現行。但這並不一定，有些人已經斷除了，但仍然可以現行，比如已經離欲貪的聖者，信苦隨眠等。有些人雖然沒有斷除，但一定不會現行，比如沒有離欲貪的聖者，殺纏等。所說的殺纏，是指由此纏縛發起想要斷眾生命的念頭。『等』字包括盜、淫、誑纏。無有愛是完全沒有愛，有愛一分是部分有愛。什麼是無有愛呢？是指對於三界中無常的事物，貪求執著，這叫做無有愛。由此可以區分無漏的無常，它一定不是貪愛的安足之處。有愛一分，是指希望將來成為藹羅伐拏（Airavana）大龍王等。雖然說是爲了顯示阿素洛王（Asura），北俱盧洲（Uttarakuru），無想天（Asaññasatta）等。這些殺纏等雖然是修道所斷，但諸位聖者...

【English Translation】 English version The classification of the nine types of conceit: 1. Conceit. 2. Over-conceit. 3. Inferiority conceit (thinking oneself worse than others). 4. Conceit of superiority (thinking oneself better than others). 5. Conceit of equality (thinking oneself equal to others). 6. Conceit of inferiority (thinking oneself not as good as others). 7. Absence of superiority conceit (not having conceit of being better than others). 8. Conceit that should not exist (conceit that shouldn't be there). 9. Absence of inferiority conceit (not having conceit of being worse than others). These nine types of conceit all arise based on the view of a personal self (有身見). Those who think 'I' am superior to others are in the category of over-conceit. Those who think 'I' am equal to others are in the category of conceit. Those who think 'I' am inferior to others are in the category of base conceit. Those who think 'being' is superior to 'I' are in the category of base conceit. Those who think 'being' is equal to 'I' are in the category of conceit. Those who think 'being' is inferior to 'I' are in the category of over-conceit. Those who think 'non-being' is superior to 'I' are in the category of conceit. Those who think 'non-being' is equal to 'I' are in the category of over-conceit. Those who think 'non-being' is inferior to 'I' are in the category of base conceit. Therefore, these nine types of conceit arise from three types of conceit: conceit, over-conceit, and base conceit. The order of these three types of conceit differs, forming three sets of three. How does the absence of inferiority conceit, this kind of arrogance, arise? For example, some people, regarding sentient beings they like and surpass, even though they know they are extremely inferior, still respect themselves, like Candalas (呈瑞者, outcastes) or executioners (旃荼羅, Candalas). Although they know they are despised by the world, they still respect themselves when performing Candalas rituals, thus forming arrogance. At what stage should these seven types of conceit be eliminated? Some teachers say that self-conceit and wrong conceit can only be eliminated through the path of seeing (見道), while the remaining types of conceit can be eliminated through both the path of seeing and the path of cultivation (修道). But in reality, it should be said that all seven types of conceit can be eliminated through both the path of seeing and the path of cultivation. Therefore, one can say with peace of mind that in my aggregates of form, etc. (色等五取蘊), I do not cling to 'I'. However, regarding these five aggregates, there are still self-conceit and love latent tendencies (愛隨眠) that have not been eliminated. These afflictions that are eliminated through the path of cultivation will definitely manifest when a sage has not eliminated them. But this is not certain; some have already eliminated them but can still manifest, such as sages who have already abandoned desire, the latent tendencies of belief in suffering, etc. Some, although they have not eliminated them, will definitely not manifest, such as sages who have not abandoned desire, the entanglement of killing, etc. The so-called entanglement of killing refers to the thought of wanting to end the lives of sentient beings arising from this entanglement. The word 'etc.' includes the entanglements of stealing, sexual misconduct, and lying. Absence of love (無有愛) means completely without love, while a portion of love (有愛一分) means a partial love. What is absence of love? It refers to craving and attachment to impermanent things in the three realms, which is called absence of love. From this, we can distinguish the unconditioned (無漏) impermanence, which is definitely not a place of rest for craving. A portion of love refers to the hope of becoming the great dragon king Airavana (藹羅伐拏), etc. Although it is said to manifest the Asura king (阿素洛王), Uttarakuru (北俱盧洲), the Heaven of Non-Perception (無想天), etc. These entanglements of killing, etc., although eliminated through the path of cultivation, the noble ones...

定不現行。此不行因如后當釋。有我慢等例亦應然。無有愛中亦有見斷。隨經說故言唯修斷。如契經言。一類苦逼作如是念。愿我死後斷壞無有無病樂哉。此愛但緣眾同分起。何緣聖者有諸慢類。我慢等法而不現起。頌曰。

慢類等我慢　　惡作中不善　聖有而不起　　見疑所增故

論曰。等言為顯殺等諸纏。無有愛全有愛一分。以諸聖者善修空故。善知業果相屬理故。此慢類等我慢惡悔。聖雖未斷而定不行。又此見疑親所增故。見疑已斷故不復行。謂慢類我慢有身見所增。殺生等纏邪見所增。諸無有愛斷見所增。有愛一分常見所增。不善惡作是疑所增。故聖身中雖有未斷。而由背析皆定不行。余非見疑親所增故。聖既成就容可現行。九十八隨眠中幾是遍行幾非遍行。頌曰。

見苦集所斷　　諸見疑相應　及不共無明　　遍行自界地　于中除二見　　餘九能上緣　除得余隨行　　亦是遍行攝

論曰。唯見苦集所斷。隨眠力能遍行。然非一切謂唯諸見疑彼相應。不共無明非余貪等。見有七見。疑有二疑。相應無明即攝屬彼。不共有二。故成十一。如是十一。于諸界地中各能遍行。自界地五部。謂自界地五部法中。遍緣隨眠為因生染。是故唯此立遍行名。且約界說言三十三是遍依。何義立不

【現代漢語翻譯】現代漢語譯本『定不現行』（一定會不顯現）。這個『不行』（不顯現）的原因將在後面解釋。『有我慢等』（有我慢等等）的情況也應該如此。在『無有愛』（對不存在的愛）中也有『見斷』（通過見道斷除的煩惱）。因為經典這樣說，所以說『唯修斷』（只能通過修道斷除）。如契經所說：『一類受苦逼迫的人會這樣想：愿我死後斷滅，什麼都沒有，沒有疾病，多麼快樂啊！』這種愛只緣于眾生共同的命運而生起。為什麼聖者會有各種『慢類』（傲慢等）法而不顯現呢？頌詞說：

『慢類等我慢，惡作中不善，聖有而不起，見疑所增故。』

論述：『等』字是爲了表明殺生等各種煩惱。『無有愛』是全部，『有愛』（對存在的愛）是一部分。因為聖者善於修習空性，善於瞭解業果之間的相互關係，所以這些『慢類』（傲慢等）、『我慢』（以自我為中心的傲慢）、『惡悔』（因做錯事而產生的後悔）等，聖者雖然沒有斷除，但一定不會顯現。而且這些是由『見』（錯誤的見解）和『疑』（懷疑）直接增長的。因為『見』和『疑』已經被斷除，所以不會再顯現。也就是說，『慢類』和『我慢』是由『有身見』（認為身體是真實存在的錯誤見解）增長的，殺生等煩惱是由『邪見』（錯誤的見解）增長的，各種『無有愛』是由『斷見』（認為人死後一切都斷滅的錯誤見解）增長的，『有愛』的一部分是由『常見』（認為事物是永恒不變的錯誤見解）增長的，不善的『惡作』是由『疑』增長的。所以，聖者的身中雖然有這些沒有斷除，但由於背離和分析，一定不會顯現。其餘不是由『見』和『疑』直接增長的，聖者已經成就，可能會顯現。九十八種隨眠中，哪些是『遍行』（普遍存在的），哪些不是『遍行』呢？頌詞說：

『見苦集所斷，諸見疑相應，及不共無明，遍行自界地，于中除二見，餘九能上緣，除得余隨行，亦是遍行攝。』

論述：只有『見苦』（對苦諦的錯誤見解）和『見集』（對集諦的錯誤見解）所斷的隨眠，其力量能夠『遍行』（普遍存在）。但不是一切，而是指各種『見』和『疑』，以及與它們相應的『不共無明』（與『見』和『疑』不共的無明），而不是其餘的貪愛等。『見』有七種，『疑』有兩種，相應的『無明』也包含在其中，『不共』的有兩種，所以總共有十一種。這十一種在各個界地中都能『遍行』。『自界地』的五部，是指在自己界地的五部法中，普遍地以隨眠為因，產生染污。所以只有這些才能被稱為『遍行』。暫且就界來說，三十三種是普遍依賴的。根據什麼定義『不遍行』（不普遍存在的）呢？

【English Translation】 English version 『定不現行』 (dìng bù xiàn xíng) [certainly will not manifest]. The reason for this 『不行』 (bù xíng) [non-manifestation] will be explained later. The case of 『有我慢等』 (yǒu wǒ màn děng) [having arrogance, etc.] should also be the same. In 『無有愛』 (wú yǒu ài) [love of non-existence] there is also 『見斷』 (jiàn duàn) [severance by seeing]. Because the sutras say so, it is said that it is 『唯修斷』 (wéi xiū duàn) [only severed by cultivation]. As the sutra says: 『A certain type of people, oppressed by suffering, think like this: May I be annihilated after death, with nothing left, no disease, and be happy!』 This love only arises from the common fate of beings. Why do the sages have various types of 『慢類』 (màn lèi) [arrogance, etc.] that do not manifest? The verse says:

『慢類等我慢 (màn lèi děng wǒ màn), 惡作中不善 (è zuò zhōng bù shàn), 聖有而不起 (shèng yǒu ér bù qǐ), 見疑所增故 (jiàn yí suǒ zēng gù).』

Commentary: The word 『等』 (děng) [etc.] is to indicate various afflictions such as killing. 『無有愛』 (wú yǒu ài) [love of non-existence] is complete, and 『有愛』 (yǒu ài) [love of existence] is a part. Because the sages are skilled in cultivating emptiness and understand the principle of the relationship between karma and its results, these 『慢類』 (màn lèi) [arrogance, etc.], 『我慢』 (wǒ màn) [self-centered arrogance], 『惡悔』 (è huǐ) [remorse for wrongdoing], etc., although the sages have not severed them, they will certainly not manifest. Moreover, these are directly increased by 『見』 (jiàn) [wrong views] and 『疑』 (yí) [doubt]. Because 『見』 (jiàn) [wrong views] and 『疑』 (yí) [doubt] have been severed, they will no longer manifest. That is to say, 『慢類』 (màn lèi) [arrogance, etc.] and 『我慢』 (wǒ màn) [self-centered arrogance] are increased by 『有身見』 (yǒu shēn jiàn) [the wrong view that the body is real], afflictions such as killing are increased by 『邪見』 (xié jiàn) [wrong views], various 『無有愛』 (wú yǒu ài) [love of non-existence] are increased by 『斷見』 (duàn jiàn) [the wrong view that everything is annihilated after death], a part of 『有愛』 (yǒu ài) [love of existence] is increased by 『常見』 (cháng jiàn) [the wrong view that things are eternal and unchanging], and unwholesome 『惡作』 (è zuò) [remorse] is increased by 『疑』 (yí) [doubt]. Therefore, although the sages have these that have not been severed, they will certainly not manifest due to turning away and analysis. The rest, which are not directly increased by 『見』 (jiàn) [wrong views] and 『疑』 (yí) [doubt], may manifest because the sages have already achieved them. Among the ninety-eight latent tendencies, which are 『遍行』 (biàn xíng) [pervasive] and which are not 『遍行』 (biàn xíng) [pervasive]? The verse says:

『見苦集所斷 (jiàn kǔ jí suǒ duàn), 諸見疑相應 (zhū jiàn yí xiāng yìng), 及不共無明 (jí bù gòng wú míng), 遍行自界地 (biàn xíng zì jiè dì), 于中除二見 (yú zhōng chú èr jiàn), 餘九能上緣 (yú jiǔ néng shàng yuán), 除得余隨行 (chú dé yú suí xíng), 亦是遍行攝 (yì shì biàn xíng shè).』

Commentary: Only the latent tendencies severed by 『見苦』 (jiàn kǔ) [wrong view of suffering] and 『見集』 (jiàn jí) [wrong view of the cause of suffering] have the power to be 『遍行』 (biàn xíng) [pervasive]. But not all, but rather various 『見』 (jiàn) [wrong views] and 『疑』 (yí) [doubt], as well as the 『不共無明』 (bù gòng wú míng) [non-common ignorance] corresponding to them, not the remaining greed, etc. There are seven types of 『見』 (jiàn) [wrong views], two types of 『疑』 (yí) [doubt], and the corresponding 『無明』 (wú míng) [ignorance] is also included in them. There are two types of 『不共』 (bù gòng) [non-common], so there are eleven in total. These eleven can be 『遍行』 (biàn xíng) [pervasive] in each realm. The five parts of 『自界地』 (zì jiè dì) [own realm], refer to the five parts of the law in one's own realm, where defilement is universally produced with latent tendencies as the cause. Therefore, only these can be called 『遍行』 (biàn xíng) [pervasive]. For the time being, in terms of realms, thirty-three are universally dependent. According to what definition is 『不遍行』 (bù biàn xíng) [non-pervasive] defined?

共無明名。如是說者。相雜名為共。此非共故立不共名。即是望余各別為義。如契經說。不共佛僧。此顯佛僧二寶各別。以不共行故名不共。無明非余隨眠相雜行故。或普名共。即是遍義。此非共故立不共名。與諸隨眠不相應故。何故唯于見苦集斷諸隨眠內有遍行耶。唯此普緣諸有漏法。意樂無別勢力堅牢。故能為因遍生五部。見滅見道所斷隨眠。唯有能緣有漏一分。所緣有別勢不堅牢。不能為因遍生五部故。唯前二部有遍行隨眠。此遍隨眠具三遍義。謂於五部遍緣隨眠。及能為因遍生染法。此相應法有二遍義。謂於三義唯闕隨眠。此俱有法有一遍義。謂但為因遍生染法。若遍行惑。能緣五部。薩迦耶見。緣見滅道。所斷法生。為見何斷。若見苦斷貪等。亦應緣五部故。唯見苦斷。又如見取緣見滅道。所斷能緣無漏境者。以彼親迷。迷滅道故。亦是見滅。見道所斷。如是身見亦是親迷。迷滅道故。應見彼斷。或應辯此差別因緣。又如見滅。見道斷見。取要由遍知境所緣故斷。如是身見例亦應然。或復如身見遍知所緣斷。如是見取例亦應然。如是二途宗皆不許。是故所立於理不然。理必應然。義有別故。且初所例。貪等亦應緣五部故。唯見苦斷。或且舉此反例身見。理亦應通五部攝者。此例非理。貪等亦應一念頓緣五部

【現代漢語翻譯】現代漢語譯本共無明名（指與其它煩惱共同作用的無明）。如果這樣說，『相雜』可以稱為『共』。但因為無明並非如此，所以立名為『不共』，意思是相對於其他煩惱，它是獨立的。正如契經所說：『不共佛僧（指佛和僧是不同的，不能混淆的）』，這表明佛寶和僧寶是各自獨立的。因為它們有不共同的行為，所以稱為『不共』。無明不是與其他隨眠（煩惱的潛在形式）相混合而起作用的。或者，『普』可以稱為『共』，意思是普遍的。因為無明並非如此，所以立名為『不共』，因為它不與其他隨眠相應。為什麼只有在見苦、見集所斷的隨眠中才有遍行隨眠呢？因為只有這些隨眠普遍緣取所有有漏法（指輪迴中的事物），意樂沒有差別，勢力堅固，所以能夠作為原因普遍產生五部（指五種煩惱）。見滅、見道所斷的隨眠，只能緣取有漏法的一部分，所緣的對象有差別，勢力不堅固，不能作為原因普遍產生五部。所以只有前兩部有遍行隨眠。這種遍行隨眠具有三種『遍』的含義：即對於五部普遍緣取的隨眠，以及能夠作為原因普遍產生染污法。與此相應的法具有兩種『遍』的含義：即在三種含義中只缺少隨眠。與此俱有的法具有一種『遍』的含義：即僅僅作為原因普遍產生染污法。如果遍行惑能夠緣取五部，那麼薩迦耶見（身見，認為五蘊的身心是真實的我）緣取見滅、見道所斷的法而生起，應該由見何處斷除呢？如果見苦所斷的貪等煩惱，也應該緣取五部，所以只能由見苦斷除。又比如見取（認為錯誤的見解是正確的）緣取見滅、見道所斷的，能夠緣取無漏境界的，因為它是直接迷惑于滅道，所以也是見滅、見道所斷。如此，身見也是直接迷惑于滅道，應該由見彼處斷除。或者應該辨別其中的差別因緣。又比如見滅、見道所斷的見取，要通過遍知境界所緣才能斷除，如此，身見也應該如此。或者，如同身見通過遍知所緣而斷除，如此，見取也應該如此。這兩種途徑宗義都不允許。所以所立的觀點在理上是不成立的。理應如此，因為意義有差別。且說最初的例子，貪等也應該緣取五部，所以只能由見苦斷除。或者且舉這個反例來反駁身見，道理也應該貫通五部所攝，這個例子是不合理的。貪等也應該一念之間頓然緣取五部。

【English Translation】 English version The term 'common ignorance' (referring to ignorance that works together with other afflictions) is not used. If it were said that 'mingling' could be called 'common,' then because ignorance is not like that, the name 'uncommon' is established, meaning that it is independent relative to other afflictions. As the sutra says, 'The Buddha and the Sangha are uncommon (meaning that the Buddha and the Sangha are different and cannot be confused),' which shows that the Buddha Jewel and the Sangha Jewel are independent of each other. Because they have uncommon actions, they are called 'uncommon.' Ignorance does not function by mixing with other latent afflictions (potential forms of afflictions). Alternatively, 'universal' could be called 'common,' meaning pervasive. Because ignorance is not like that, the name 'uncommon' is established, because it does not correspond with other latent afflictions. Why is it that only among the latent afflictions severed by seeing suffering and seeing origination are there pervasive latent afflictions? Because only these latent afflictions universally grasp all contaminated dharmas (referring to things in samsara), the intention is not different, and the power is firm, so they can be the cause of universally producing the five categories (referring to the five types of afflictions). The latent afflictions severed by seeing cessation and seeing the path can only grasp a portion of contaminated dharmas, the objects grasped are different, and the power is not firm, so they cannot be the cause of universally producing the five categories. Therefore, only the first two categories have pervasive latent afflictions. This pervasive latent affliction has three meanings of 'pervasive': namely, the latent affliction that universally grasps the five categories, and that can be the cause of universally producing defiled dharmas. The corresponding dharmas have two meanings of 'pervasive': namely, lacking only the latent affliction among the three meanings. The co-existent dharmas have one meaning of 'pervasive': namely, only being the cause of universally producing defiled dharmas. If pervasive delusion can grasp the five categories, then if satkayadrishti (self-view, the view that the five aggregates of body and mind are a real self) arises grasping the dharmas severed by seeing cessation and seeing the path, from seeing what should it be severed? If greed, etc., severed by seeing suffering, should also grasp the five categories, then it can only be severed by seeing suffering. Also, for example, if drishtiparమర్శa (grasping at views, considering wrong views to be correct) grasps what is severed by seeing cessation and seeing the path, and can grasp uncontaminated realms, because it is directly deluded about cessation and the path, it is also severed by seeing cessation and seeing the path. Likewise, satkayadrishti is also directly deluded about cessation and the path, and should be severed by seeing that. Or the difference in causes and conditions should be distinguished. Also, for example, drishtiparమర్శa severed by seeing cessation and seeing the path must be severed by completely knowing the object grasped, likewise, satkayadrishti should also be like that. Or, just as satkayadrishti is severed by completely knowing the object grasped, likewise, drishtiparమర్శa should also be like that. These two paths are not permitted by the tenets. Therefore, the established view is not logically valid. It should be logically valid, because the meanings are different. And to speak of the initial example, greed, etc., should also grasp the five categories, so it can only be severed by seeing suffering. Or, let's take this counter-example to refute satkayadrishti, the principle should also be consistent with the five categories, this example is unreasonable. Greed, etc., should also suddenly grasp the five categories in a single moment.

法故。謂有身見一剎那中頓緣五部。受乃至識。為我我所。理不應言。一念身見體分五部。貪等皆是自相惑故。尚無一念頓緣二部。況能緣五。故例不成。后所例言如見滅道。所斷見取身見亦然。俱是親迷。迷滅道故。應亦見滅。見道斷者。亦不應理。薩迦耶見不能稱譽。謗彼見故。又所緣竟無分限故。非有身見要先稱譽。謗滅道見。方計為我。亦非於境作分限緣。見取必由稱譽能謗。滅道邪見方計第一。于所緣境作分限緣。義既有殊。不可為例。然有身見見苦諦時遍知所緣。即全永斷。非見取者。此有別因。所緣行解等不等故。謂如三界見苦所斷諸蘊非我。乃至修斷諸蘊非我。其相亦然。故見苦時非我見起。緣所見苦我見皆除。計勝不然。有于少法。觀余少法。計為勝故。由此身見隨行見取。雖緣見滅道所斷法。生粗故如身見唯見苦斷。如緣修道所斷法生。謗滅道見隨行見取。雖亦緣彼所斷法生。而彼望前極微細故。樂凈行解所不攝故。親執不欲滅道無明所引邪見為最勝故。雖見苦位遍知所緣。而要所緣永斷方斷。是故見取非如身見。唯見苦時即全永斷。故所說斷差別理成。或緣見滅。見道所斷。見取各三。謂見苦集及見滅道隨一斷故。若於見滅見道所斷。執果分勝。是見集斷。執因分勝。是見集斷。若唯執彼為真

【現代漢語翻譯】現代漢語譯本：法故。如果說有身見在一剎那間同時緣於五部（五部：指苦、集、滅、道、修五部），將受乃至識執為『我』和『我所』，這在理上是不應該的。不能說一念身見在體性上分為五部。貪等都是由於自身的迷惑所致，尚且沒有一念同時緣於二部的情況，更何況能緣於五部呢？所以這個比喻不成立。後面所比喻的，如『見滅』、『見道』（見滅：證悟寂滅之理；見道：證悟通往寂滅的道路），所斷的見取（見取：執著于錯誤的見解）和身見也是一樣。兩者都是直接迷惑于對象，因為迷惑于『滅』、『道』，所以也應該在『見滅』、『見道』時斷除，這也不合道理。薩迦耶見（薩迦耶見：對五蘊和合之身的錯誤見解）不能稱譽，因為它誹謗了那些見解。而且所緣境沒有明確的界限，所以不是說有身見一定要先稱譽、誹謗『滅』、『道』之見，才執計為『我』。也不是在所緣境上作區分的緣。見取必定要通過稱譽、能誹謗『滅』、『道』的邪見，才執計為最殊勝。在所緣境上作區分的緣，意義既然有差別，就不能作為例子。然而，有身見在見苦諦（見苦諦：對苦的真實認知）時，遍知所緣境，就能完全、永遠地斷除，但見取卻不是這樣，這是有其他原因的，因為所緣境、行解等不同。比如，三界（三界：欲界、色界、無色界）中見苦所斷的諸蘊（蘊：構成個體存在的要素）非我，乃至修斷的諸蘊非我，其相也是這樣。所以在見苦時，非我見生起，緣所見的苦，我見就都消除了。認為執計為殊勝就不是這樣，因為有人對少許法，觀察其餘少許法，就執計為殊勝。由此，身見隨行的見取，雖然緣于見『滅』、『道』所斷的法，因為生起粗顯的緣故，就像身見只在見苦時斷除一樣。如果緣于修道所斷的法而生起，誹謗『滅』、『道』之見的隨行見取，雖然也緣于那些所斷的法而生起，但那些法相對於前面的法來說極其微細，不被樂凈行解所攝持，直接執著不欲『滅』、『道』的無明所引導的邪見為最殊勝。所以，即使在見苦位遍知所緣境，也要所緣境永遠斷除才能斷除。因此，見取不像身見那樣，只在見苦時就能完全、永遠地斷除。所以所說的斷除的差別道理是成立的。或者緣于見『滅』、『見道』所斷的，見取各有三種，即見苦集以及見『滅』、『道』中隨一種斷除的緣故。如果在見『滅』、『見道』所斷的法中，執著果分殊勝，這是見集斷；執著因分殊勝，這是見集斷；如果只是執著它們是真實的。

【English Translation】 English version: Regarding the Dharma reason, if one says that Sakkāya-ditthi (Sakkāya-ditthi: the view of self-identity in the five aggregates) instantaneously arises and simultaneously clings to the five bhāgas (bhāgas: divisions, referring to the five aggregates of form, feeling, perception, mental formations, and consciousness), considering feeling, perception, mental formations, and consciousness as 'I' and 'mine,' this is logically untenable. It cannot be said that a single moment of Sakkāya-ditthi is divided into five bhāgas in its essence. Greed and other afflictions arise from one's own delusion; there isn't even a single moment of simultaneous clinging to two bhāgas, let alone five. Therefore, this analogy does not hold. The subsequent analogy, such as 'seeing cessation' (Nirodha) and 'seeing the path' (Magga) (Nirodha: the truth of cessation; Magga: the truth of the path), implies that the ditthi-paramasa (ditthi-paramasa: clinging to views) to be abandoned is the same as Sakkāya-ditthi. Both are directly deluded about their objects. Because they are deluded about Nirodha and Magga, they should also be abandoned upon 'seeing cessation' and 'seeing the path,' which is also unreasonable. Sakkāya-ditthi cannot praise, as it defames those views. Moreover, the objects of clinging have no clear boundaries, so it is not the case that Sakkāya-ditthi must first praise and defame the views of Nirodha and Magga before considering them as 'I.' Nor is it a matter of making distinctions in the object of clinging. Ditthi-paramasa must rely on praising and being able to defame the wrong views of Nirodha and Magga before considering them as supreme. Since the meaning of making distinctions in the object of clinging is different, it cannot be used as an example. However, when Sakkāya-ditthi sees the Dukkha (Dukkha: the truth of suffering), it completely and permanently abandons the object of clinging upon fully understanding it. But ditthi-paramasa is not like this, and there is another reason for this, because the objects of clinging, practice, understanding, etc., are different. For example, the aggregates to be abandoned by seeing Dukkha in the three realms (three realms: the desire realm, the form realm, and the formless realm) are not 'I,' and even the aggregates to be abandoned by cultivation are not 'I,' and their nature is also like this. Therefore, when seeing Dukkha, the view of 'not-self' arises, and upon clinging to the seen Dukkha, the view of 'I' is eliminated. Thinking that clinging to something as superior is not like this, because some people observe a few things and consider the remaining few things as superior. Therefore, the ditthi-paramasa that accompanies Sakkāya-ditthi, although it clings to the dharmas to be abandoned by seeing Nirodha and Magga, because it arises coarsely, it is like Sakkāya-ditthi being abandoned only when seeing Dukkha. If it arises from the dharmas to be abandoned by cultivating the path, the ditthi-paramasa that accompanies the view of defaming Nirodha and Magga, although it also arises from those dharmas to be abandoned, those dharmas are extremely subtle compared to the previous ones, and are not included in the practice and understanding of pleasure and purity, and directly cling to the wrong views guided by ignorance that do not desire Nirodha and Magga as the most supreme. Therefore, even if the object of clinging is fully understood in the position of seeing Dukkha, it can only be abandoned when the object of clinging is permanently abandoned. Therefore, ditthi-paramasa is not like Sakkāya-ditthi, which can be completely and permanently abandoned only when seeing Dukkha. Therefore, the difference in the reason for abandonment that is said is established. Or, regarding what is abandoned by seeing Nirodha and Magga, there are three types of ditthi-paramasa each, that is, because any one of seeing Dukkha, Samudaya (Samudaya: the truth of the origin of suffering), and Nirodha and Magga is abandoned. If, among the dharmas to be abandoned by seeing Nirodha and Magga, one clings to the superiority of the result, this is abandoned by seeing Samudaya; if one clings to the superiority of the cause, this is abandoned by seeing Samudaya; if one only clings to them as true.

實覺。不偏執彼因分果分。隨緣何生與彼俱斷。故見取斷。非如身見。若有身見戒取見取。頓緣五部名為遍行。是則遍行。非唯爾所。以於是處。有我見行。是處必應起我愛慢。若於是處凈勝見行。是處必應希求高舉。是則愛慢。亦應遍行。此難不然。雖見力起而此二種分限緣故。由此遍行唯有十一。前說十一于諸界地中各能遍行自界地五部。為有他界他地遍行。簡彼故言自界自地。亦有他界他地遍行。謂十一中除身邊見。所餘九種亦能上緣。上言正明上界上地。兼顯無有緣下隨眠。緣下則應遍知界壞。上境勝故。緣無此失。且欲見苦。所斷邪見。謗色無色。苦果為無。見取于中執為最勝。戒取于彼非因計因。疑懷猶豫無明不了。見集所斷。如應當說。色緣無色例此應知。準界應思約地分別。然諸界地決定異者。欲界乃至第四靜慮。有緣上界上地遍行。三無色中闕緣上界。有頂一地二種俱無。雖有隨眠通緣自上。然理無有自上頓緣。以自地中諸境界事。是所緣境亦所隨眠。若上地中諸境界事。是所緣境。非所隨眠。不可一念。煩惱緣境。有隨眠處。有不隨眠。勿于相應。亦有爾故。于上界地必頓緣耶。非必頓緣。或別或總。身邊見何緣不緣上界地。緣他界地。執我我所及計斷常。理不成故。謂非於此界此地中生。他界

地蘊中有計為我。執有二我。理不成故。執我不成故執我所不成。所執必依我執起故。邊見隨從有身見生。故亦無容緣他界地。由此唯九緣上理成。有餘師言。身邊二見。愛力起故。取有執受。為己有故。以現見法。為境界故。必不上緣。生欲界中若緣大梵。起有情常見為何見攝耶理實應言。此二非見。是身邊見。所引邪智。現見蘊中執我常已。于不現見。比謂如斯。謂欲界生。不作是執。我是大梵。亦不執言。梵是我所。故非身見。身見無故。邊見亦無。邊見必隨身見起故。非有餘見作此行相。故是身邊見所引生邪智為遍行體。唯是隨眠。不爾云何。並隨行法。謂上所說遍行隨眠並彼隨行受等生等皆遍行攝。同一果故。然隨行中唯除諸得。得與所得非一果故。由是遍行因與隨眠相對。具成四句差別。九十八隨眠中幾緣有漏。幾緣無漏。頌曰。

見滅道所斷　　邪見疑相應　及不共無明　　六能緣無漏　于中緣滅者　　唯緣自地滅　緣道六九地　　由別治相因　貪瞋慢二取　　並非無漏緣　應離境非怨　　清凈勝性故

論曰。唯見滅道所斷邪見疑。彼相應不共無明。各三成六。能緣無漏。謂見滅道斷三邪見二疑。相應無明即攝屬彼。不共有二故合成六。如是六種諸界地中能緣滅道。名緣無漏。余

【現代漢語翻譯】現代漢語譯本地蘊中有人計度執著『我』（ātman）。如果執著有兩種『我』，道理上是不能成立的。因為執著『我』不能成立，所以執著『我所』（ātmanīya，屬於我的事物）也不能成立。因為所執著的事物必定依賴於『我』的執著而生起。邊見（antagrahadṛṣṭi，認為事物是常或斷的極端見解）是跟隨有身見（satkāyadṛṣṭi，認為五蘊和合的身體是『我』）而產生的，所以也沒有理由攀緣其他界的地。因此，只有九緣才能在道理上成立。有些論師說：『身邊二見』（satkāyadṛṣṭi和antagrahadṛṣṭi）是由於愛的力量而生起的，因為它們執取有執受的事物，作為自己所擁有的，以現見之法作為境界，所以必定不會向上攀緣。如果在欲界中，如果攀緣大梵天（Mahābrahmā），生起有情常見（śāśvatadṛṣṭi，認為有情是常住不變的見解），這屬於什麼見所攝呢？實際上應該說，這兩種不是見，而是身邊見所引發的邪智。現見五蘊中執著『我』是常住的，對於不現見的事物，比量認為也是如此。也就是說，欲界眾生不會執著『我是大梵天』，也不會執著說『梵天是我的所有』，所以不是有身見。沒有有身見，邊見也就沒有了，因為邊見必定跟隨有身見而生起。沒有其他的見具有這樣的行相，所以這是身邊見所引發的邪智，作為遍行的體性，僅僅是隨眠（anuśaya，煩惱的潛在狀態）。如果不是這樣，那麼連同隨行法（anubandha-dharma），也就是上面所說的遍行隨眠，連同那些隨行的受等、生等，都屬於遍行所攝，因為它們具有相同的果。然而在隨行法中，唯獨除去諸『得』（prāpti，獲得某種狀態或能力），因為『得』與所得不是同一個果。因此，遍行因與隨眠相對，就具備了四句差別。九十八隨眠中，有多少是緣有漏（sāsrava，與煩惱相關的）的，有多少是緣無漏（anāsrava，與解脫相關的）的呢？頌文說：『見滅道所斷的邪見、疑，以及與之相應的、不共的無明，這六種能夠緣無漏。其中緣滅的，只能緣自地的滅。緣道的，能緣六界九地，因為有不同的對治相因。貪、嗔、慢、二取（有身見和邊見），都不是無漏緣，應該遠離境界，不是怨恨，是清凈殊勝的自性。』論述：只有見滅諦（nirodhasatya，滅苦之道）和道諦（mārgasatya，通往滅苦的道路）所斷的邪見、疑，以及與它們相應的、不共的無明，各有三種，總共六種，能夠緣無漏。也就是說，見滅諦和道諦所斷的三種邪見、兩種疑，以及相應的無明，都屬於它們。不共無明有兩種，所以總共合成六種。這六種在各個界地中，能夠緣滅諦和道諦，稱為緣無漏。其餘的...

【English Translation】 English version In the realm of earth, some conceive and cling to 'I' (ātman). If there were two kinds of 'I' that are clung to, it would be logically untenable. Because clinging to 'I' is untenable, clinging to 'mine' (ātmanīya, things belonging to me) is also untenable. Because what is clung to necessarily arises dependent on the clinging to 'I'. Extreme views (antagrahadṛṣṭi, extreme views that things are either permanent or impermanent) arise following the view of a self (satkāyadṛṣṭi, the view that the aggregates of the body are 'I'), so there is no reason to grasp at the earth of other realms. Therefore, only nine conditions are logically established. Some teachers say: 'The two views of self and extremes' (satkāyadṛṣṭi and antagrahadṛṣṭi) arise due to the power of attachment, because they grasp at things that are possessed, taking them as their own, with the present visible phenomena as their object, so they will certainly not grasp upwards. If, in the desire realm, one grasps at Mahābrahmā, giving rise to the eternalist view of beings (śāśvatadṛṣṭi, the view that beings are permanent and unchanging), what view does this belong to? In reality, it should be said that these two are not views, but rather the perverse wisdom induced by the views of self and extremes. Seeing the aggregates as they are, one clings to 'I' as permanent, and for things that are not seen, one infers that it is the same. That is to say, beings in the desire realm do not cling to 'I am Mahābrahmā', nor do they cling to 'Brahmā is mine', so it is not the view of a self. Without the view of a self, there are no extreme views either, because extreme views necessarily arise following the view of a self. No other views have this characteristic, so this is the perverse wisdom induced by the views of self and extremes, as the nature of pervasive (paryavasthāna). It is merely latent (anuśaya, the underlying state of affliction). If it is not so, then together with the accompanying dharmas (anubandha-dharma), that is, the pervasive latencies mentioned above, together with those accompanying feelings, etc., birth, etc., all belong to the pervasive, because they have the same result. However, among the accompanying dharmas, only exclude the 'attainments' (prāpti, the attainment of a certain state or ability), because 'attainment' and what is attained are not the same result. Therefore, the pervasive cause is relative to the latencies, and it has fourfold distinctions. Among the ninety-eight latencies, how many are conditioned by the defiled (sāsrava, related to afflictions), and how many are conditioned by the undefiled (anāsrava, related to liberation)? The verse says: 'The perverse views and doubt severed by seeing the cessation and the path, and the corresponding non-common ignorance, these six can condition the undefiled. Among them, what conditions cessation only conditions the cessation of its own realm. What conditions the path can condition six realms and nine levels, because there are different antidotal causes. Greed, hatred, pride, and the two grasps (view of self and extreme views) are not undefiled conditions, one should be apart from the object, not resentment, it is pure and excellent nature.' Treatise: Only the perverse views and doubt severed by seeing the truth of cessation (nirodhasatya, the path to the cessation of suffering) and the truth of the path (mārgasatya, the path to the cessation of suffering), and the corresponding non-common ignorance, each has three, totaling six, can condition the undefiled. That is to say, the three perverse views and two doubts severed by seeing the truth of cessation and the truth of the path, and the corresponding ignorance, all belong to them. There are two kinds of non-common ignorance, so there are six in total. These six, in each realm and level, can condition the truth of cessation and the truth of the path, called conditioning the undefiled. The rest...

緣有漏。不說自成。此無漏緣於一一地各緣幾地滅道為境。諸緣滅者緣自地滅。謂欲界系緣滅隨眠。唯緣欲界諸行擇滅。乃至有頂緣滅隨眠。唯緣有頂諸行擇滅。諸緣道者。緣六九地。謂欲界系緣道隨眠。唯緣六地法智品道。若治欲界。若能治余。諸法智品。皆能緣故。色無色界八地所有。緣道隨眠。一一唯能通緣九地類智品道。若治自地。若能治余。諸類智品。皆能緣故。何緣謗苦。謗集邪見。欲界系者。能緣九地。初靜慮者。能緣八地乃至有頂。唯緣彼地謗滅邪見。於九地中一一唯能緣自地滅。此有所以。所以者何。謂若有法此地愛所潤。此地身見執。為我我所。彼諸法滅。還為此地。見滅所斷。邪見所緣。此說意言。若有諸行。此地我愛我見所緣。故由耽著此地行故。若聞說有此地行滅。便起此地邪見撥無。非上行中有下耽著。寧下邪見撥彼滅無。雖界地相望因果隔絕。而九地苦集展轉相牽。又依生立因更互為因故。一地邪見容有緣多。滅無相牽及相因理。故謗滅邪見唯緣自地滅。然諸善智悟境理通。容有頓緣多地行滅。諸邪見起于境迷謬。固執所隔不能總緣。何緣邪見緣苦集滅。有通唯別緣道不然。由治有殊互相因故。謂所緣道雖諸地別。而展轉相屬互為因果。故由此邪見六九總緣。滅不相因唯緣自地。豈不

【現代漢語翻譯】現代漢語譯本：有漏的緣起，不說其自然形成。這無漏的緣起，在每一地各以幾地的滅和道為所緣境？凡是緣滅的，緣其自地的滅。也就是說，欲界系的緣滅隨眠（煩惱），只緣欲界諸行的擇滅（通過智慧的選擇而達到的寂滅）。乃至有頂（色界最高的禪定層級）的緣滅隨眠，只緣有頂諸行的擇滅。凡是緣道的，緣六地或九地。也就是說，欲界系的緣道隨眠，只緣六地法智品（與四聖諦相應的智慧）的道。無論是爲了調伏欲界，還是能夠調伏其他，各種法智品都能緣故。色無色界的八地所有緣道隨眠，每一個都只能通緣九地類智品（更高層次的智慧）的道。無論是爲了調伏自地，還是能夠調伏其他，各種類智品都能緣故。為什麼謗苦（否定苦諦）、謗集（否定集諦）的邪見，欲界系的能夠緣九地，初靜慮（色界第一禪）的能夠緣八地，乃至有頂的，只能緣彼地的謗滅（否定滅諦）邪見？對於九地中的每一地，只能緣自地的滅。這是有原因的。原因是什麼呢？因為如果有什麼法為此地的愛所滋潤，被此地的身見執著為『我』或『我的』，那麼這些法的滅，還為此地的見滅所斷，被邪見所緣。這是說，如果有什麼諸行，被此地的我愛我見所緣，因為耽著此地諸行的緣故，如果聽說有此地諸行的滅，便會生起此地的邪見，否定其存在。不是上地諸行中有對下地的耽著，哪裡會有下地的邪見否定上地諸行的滅呢？雖然界地之間相互望去，因果隔絕，但是九地的苦集展轉相牽連，又依生而立，因互相為因的緣故，一地的邪見容許緣多地。滅沒有相牽連以及互相為因的道理，所以謗滅邪見只能緣自地的滅。然而諸善智悟境理通達，容許頓然緣多地諸行之滅。諸邪見生起于對境的迷惑顛倒，被固執所隔絕，不能總緣。為什麼邪見緣苦集滅，有通緣也有別緣，緣道卻不是這樣？因為調伏的對象有差別，互相為因的緣故。也就是說，所緣的道雖然諸地有別，但是展轉相屬，互相為因果，所以由此邪見六地或九地總緣。滅不相因，所以只能緣自地。難道不是……

【English Translation】 English version: 'Conditioned by outflows, it is not said to arise by itself.' Regarding this outflow-free condition, in each ground, how many grounds' cessation and path does it take as its object? Those that condition cessation condition the cessation of their own ground. That is to say, the latent tendencies (Skt: anuśaya) conditioned by cessation in the desire realm only condition the cessation through discernment (prasaṃkhyā-nirodha) of phenomena in the desire realm. Likewise, the latent tendencies conditioned by cessation in the peak of existence (Skt: bhavāgra) only condition the cessation through discernment of phenomena in the peak of existence. Those that condition the path condition six or nine grounds. That is to say, the latent tendencies conditioned by the path in the desire realm only condition the path of the dharma-jñāna (knowledge of the law) category of six grounds. Whether it subdues the desire realm or is capable of subduing others, all dharma-jñāna can condition it. All the latent tendencies conditioned by the path in the eight grounds of the form and formless realms can only universally condition the path of the anvaya-jñāna (inferential knowledge) category of nine grounds. Whether it subdues its own ground or is capable of subduing others, all anvaya-jñāna can condition it. Why is it that the wrong views of slandering suffering (duḥkha) and slandering origination (samudaya) in the desire realm can condition nine grounds, the first dhyāna (meditative absorption) can condition eight grounds, and even the peak of existence can only condition the wrong view of slandering cessation (nirodha) of that ground? Regarding each of the nine grounds, it can only condition the cessation of its own ground. There is a reason for this. What is the reason? It is because if there are phenomena that are nourished by the attachment of this ground, and the view of self (satkāya-dṛṣṭi) of this ground clings to them as 'I' or 'mine,' then the cessation of these phenomena is still severed by the cessation of views of this ground and conditioned by wrong views. This means that if there are phenomena conditioned by the love of self and the view of self of this ground, because of clinging to the phenomena of this ground, if one hears that there is cessation of the phenomena of this ground, then one will give rise to the wrong view of this ground, denying its existence. It is not that there is clinging to lower grounds in the phenomena of higher grounds. How could the wrong view of lower grounds deny the cessation of the phenomena of higher grounds? Although the realms and grounds are separated in terms of cause and effect when viewed from each other, the suffering and origination of the nine grounds are interconnected and mutually related. Moreover, because they are established based on arising and causes are mutually causes, the wrong view of one ground can condition multiple grounds. Cessation is not interconnected and does not have the principle of being mutually causal, so the wrong view of slandering cessation can only condition the cessation of its own ground. However, the wise and virtuous understand the principles of objects and are universally connected, allowing them to suddenly condition the cessation of phenomena of multiple grounds. The wrong views arise from confusion and delusion regarding objects, and are obstructed by stubbornness, so they cannot universally condition. Why is it that wrong views condition suffering, origination, and cessation, sometimes universally and sometimes specifically, but it is not so with conditioning the path? It is because the objects to be subdued are different and mutually causal. That is to say, although the paths conditioned are different in each ground, they are interconnected and mutually causal, so the wrong view universally conditions six or nine grounds. Cessation is not mutually causal, so it can only condition its own ground. Isn't it...

法類二智品道。亦互相因下上邪見。應俱能緣法類品道。如緣苦集諸地無遮。此責不然。非對治故。若爾六地法智品道。應非欲界。邪見總緣。上五地中。法智品道。于欲界法非對治故。未至地亦非全屬上地者。非欲治故。治欲者亦非全邪見。如是忍所治故。色無色界謗道邪見。應亦能緣法智品道有法智品道治色無色故。若謂法智非全治彼苦集法智品非彼對治故。亦非全能治色無色不能治彼見所斷故。初品法智不能治彼初品煩惱非此所治故。法智品非彼所緣。是則應許色無色邪見不能總緣九地類智品非類智品。總能對治上二界中諸煩惱故。謂非第二靜慮地等類智品道。亦能為初靜慮地等。煩惱對治。初靜慮等。亦非全兩節。推徴如前說。又緣道諦三界隨眠。非苦集滅忍所對治。故謗道見理應無能。下上總緣六九地道。如是過網理實皆無。法類相望種類別故。法類智品治類同故。互相因故。互相緣故。謂法智品道同。是欲界中。緣道諦惑。對治種類。此同類道。由互相因互相緣故。設非對治亦欲緣道煩惱所緣類智品道與法智品雖互相因由對治門種類別故。不相緣故。非欲緣道。煩惱所緣。準此已遮色無色界緣道煩惱亦應能緣。治色無色法智品過。謂於此中。雖有少分法智品道。能治上界少分煩惱。亦互相因而由治門種類

【現代漢語翻譯】現代漢語譯本：關於法類二智品道，以及互相依存的上層和下層邪見。是否應該都能緣法類品道，就像緣苦集諸地那樣沒有遮止？這種責難是不成立的，因為它不是對治。如果這樣說成立，那麼六地法智品道，就不應該屬於欲界，因為邪見總能緣。在上五地中，法智品道對於欲界法不是對治。未至地也不應該完全屬於上地，因為它不是爲了對治欲界。對治欲界者也不應該完全是邪見，就像忍所對治那樣。色界和無色界的謗道邪見，也應該能夠緣法智品道，因為有法智品道能夠對治色界和無色界。如果說，法智並非完全對治它們，因為苦集法智品不是它們的對治。也不是完全能夠對治色界和無色界，因為它不能對治見所斷的煩惱。初品法智不能對治它們的初品煩惱，因為它不是被此所對治。法智品不是它們所緣。那麼，就應該承認色界和無色界的邪見不能總緣九地類智品，因為類智品不能總能對治上二界中的各種煩惱。也就是說，非第二靜慮地等的類智品道，也能作為初靜慮地等煩惱的對治。初靜慮等，也不是完全兩節。推究和考證就像前面所說的那樣。又，緣道諦的三界隨眠，不是苦集滅忍所對治的，所以謗道見理應沒有能力下上總緣六九地道。像這樣的過失之網，實際上都是沒有的。因為法類相望，種類有別。法類智品，對治種類相同。互相依存。互相緣故。也就是說，法智品道相同，是在欲界中，緣道諦惑，對治種類。這種同類道，由於互相依存互相緣故，即使不是對治，也是欲緣道煩惱所緣的類智品道。與法智品雖然互相依存，但由於對治門種類有別，所以不相緣故。不是欲緣道煩惱所緣。依照這個道理，已經遮止了色界和無色界緣道煩惱也應該能夠緣，對治色界和無色界法智品的過失。也就是說，在此之中，雖然有少分法智品道，能夠對治上界少分煩惱，也互相依存，但由於對治門種類不同。

【English Translation】 English version: On the Path of the Two Wisdoms of Dharma and Categories (法類二智品道), and the mutually dependent upper and lower wrong views (邪見). Should they both be able to cognize the Path of Categories (法類品道), just as there is no obstruction in cognizing the realms of suffering and accumulation (苦集諸地)? This accusation is not valid, because it is not an antidote. If that were the case, then the Path of Dharma Wisdom in the six realms (六地法智品道) should not belong to the Desire Realm (欲界), because wrong views can generally cognize. In the upper five realms, the Path of Dharma Wisdom is not an antidote to the dharmas of the Desire Realm. The Unreached Realm (未至地) should also not entirely belong to the upper realm, because it is not for counteracting the Desire Realm. Those who counteract the Desire Realm should also not be entirely wrong views, just as what is counteracted by forbearance (忍). The wrong views that slander the Path in the Form Realm (色界) and Formless Realm (無色界) should also be able to cognize the Path of Dharma Wisdom, because there is the Path of Dharma Wisdom that can counteract the Form Realm and Formless Realm. If it is said that Dharma Wisdom does not completely counteract them, because the Dharma Wisdom of suffering and accumulation (苦集法智品) is not their antidote. Nor is it completely able to counteract the Form Realm and Formless Realm, because it cannot counteract the afflictions severed by views (見所斷). The initial Dharma Wisdom (初品法智) cannot counteract their initial afflictions, because it is not what is counteracted by this. The Dharma Wisdom is not what they cognize. Then, it should be admitted that the wrong views of the Form Realm and Formless Realm cannot generally cognize the nine realms of the Path of Categories Wisdom (類智品), because the Path of Categories Wisdom cannot generally counteract the various afflictions in the upper two realms. That is to say, the Path of Categories Wisdom of the Second Dhyana Realm (第二靜慮地) etc., can also serve as an antidote to the afflictions of the First Dhyana Realm (初靜慮地) etc. The First Dhyana etc., is also not entirely two sections. Investigation and verification are as previously stated. Furthermore, the latent tendencies (隨眠) of the three realms that cognize the Truth of the Path (道諦) are not counteracted by the forbearance of suffering, accumulation, and cessation (苦集滅忍), so the view that slanders the Path (謗道見) should not be able to generally cognize the paths of the six and nine realms. Such a net of faults is actually non-existent. Because Dharma and Categories are different in kind when viewed in relation to each other. The Dharma and Categories Wisdom counteract the same kind. They are mutually dependent. They cognize each other. That is to say, the Path of Dharma Wisdom is the same, it is in the Desire Realm, cognizing the afflictions of the Truth of the Path, counteracting the same kind. This same kind of path, due to mutual dependence and mutual cognition, even if it is not an antidote, is also the Path of Categories Wisdom cognized by the afflictions that cognize the Path of Desire. Although it is mutually dependent with the Dharma Wisdom, it does not cognize each other because the types of antidotes are different. It is not what is cognized by the afflictions that cognize the Path of Desire. According to this principle, it has already prevented the fault that the Form Realm and Formless Realm cognizing the afflictions of the Path should also be able to cognize, counteracting the Dharma Wisdom of the Form Realm and Formless Realm. That is to say, in this, although there is a small part of the Path of Dharma Wisdom that can counteract a small part of the afflictions of the upper realm, they are also mutually dependent, but because the types of antidotes are different.

別故。與類智品不相緣故。非上緣道煩惱所緣。於九地中類智品道。由一種類展轉相因。更互相緣治類同故。雖非對治而可總為上八地中緣道感境。是故如頌所說理成。何故貪瞋慢及二取。見無漏斷不緣無漏。以諸欣求真解脫者。于貪煩惱定應舍離。若緣無漏如善法欲。希求涅槃及聖道故。求解脫者不應離貪。又滅道諦應是所斷。佛說離貪境名斷故。如契經說。汝於色中若能斷貪。色亦名斷。又于貪境見過失故。方得離貪。若許有貪緣無漏者。應于滅道。見過失時貪方得離。此見非凈豈能盡惑。又于貪境見功德故。貪方得生。若許有貪緣無漏者。滅靜等行觀無漏時貪應增長。如何因此能盡諸惑。既俱不盡惑。生死應無窮。是故知貪不緣無漏。緣怨害事方得生瞋。無漏事中離怨害相。故緣無漏瞋必不生。又瞋隨眠其相粗惡。諸無漏法最極微妙。故瞋于彼無容得行。諸慢隨眠高舉相故。性不寂靜。諸無漏法極寂靜故不生高舉。又生慢者。作是念言。我得此法非無漏法。力能為緣起如是慢。以無漏法能治慢故。二取若能緣無漏者。是則應與正見相同。無漏是真凈勝性故。二取既無倒應非見所斷。是故二取非無漏緣。若爾有于謗涅槃者。邪見等上起瞋隨眠。既稱所緣應無有過。于有過法起增背心。正合其儀。應遠離故。則應瞋

【現代漢語翻譯】現代漢語譯本：原因在於，類智品（Anvaya-jnana-ksanti）與類智品不相互緣起。因為它們不是上緣道（Urdhva-dharmanairvedhika-kusala-mula）煩惱所緣的對象。在九地（Nine grounds of existence）中，類智品道（Anvaya-jnana-ksanti-marga）通過同一種類輾轉相因，互相緣起，因為它們治理的種類相同。雖然不是直接的對治，但可以總括為上八地中緣道感境（Dharmanairvedhika-kusala-mula）。因此，正如頌文所說，這個道理是成立的。為什麼貪（raga）、瞋（dvesha）、慢（mana）以及二取（dvi-drishti，兩種執取，即有身見和邊見）見不能緣無漏法（anasrava-dharma）而斷除？因為那些欣求真正解脫的人，對於貪煩惱必定應當舍離。如果緣無漏法，就像善法欲（kusala-chanda），希求涅槃（nirvana）以及聖道（arya-marga）一樣。求解脫的人不應該舍離貪。而且，滅諦（nirodha-satya）和道諦（marga-satya）應該是所斷除的對象。佛陀說，舍離貪的境界才叫做斷除。正如契經所說：『你如果能斷除對色的貪，色也就可以說是斷除了。』而且，只有在貪的境界中看到過失，才能舍離貪。如果允許有貪緣無漏法，那麼應該在滅諦和道諦中看到過失時，貪才能被舍離。這種見解不是清凈的，怎麼能斷盡迷惑？而且，只有在貪的境界中看到功德，貪才能生起。如果允許有貪緣無漏法，那麼在觀無漏法的滅靜等行時，貪應該增長。如何因此能斷盡諸惑？既然都不能斷盡迷惑，生死就應該無窮無盡。所以，要知道貪不緣無漏法。只有緣怨恨的事情才能生起瞋。無漏法中沒有怨恨的相狀，所以緣無漏法瞋必定不會生起。而且，瞋隨眠（dvesha-anusaya）的相狀粗惡，諸無漏法最極微妙，所以瞋不可能在無漏法上執行。諸慢隨眠具有高舉的相狀，本性不寂靜。諸無漏法極其寂靜，不會生起高舉。而且，生起慢的人，會這樣想：『我得到了這個法，不是無漏法。』這種力量能夠作為緣起，產生這樣的慢。因為無漏法能夠對治慢。如果二取能夠緣無漏法，那麼就應該與正見（samyag-drishti）相同。無漏法是真實、清凈、殊勝的本性，二取既然沒有顛倒，就不應該被見所斷。所以，二取不是無漏法的緣。如果這樣，對於誹謗涅槃的人，邪見（mithya-drishti）等之上生起瞋隨眠，既然稱作所緣，應該沒有過失。對於有過失的法生起憎背之心，正合其宜，應該遠離，那麼就應該生起瞋。

【English Translation】 English version: The reason is that Anvaya-jnana-ksanti (the patient acceptance of knowledge conforming to the truth) and Anvaya-jnana-ksanti do not arise in mutual dependence. Because they are not the objects of Urdhva-dharmanairvedhika-kusala-mula (roots of good that lead to detachment from the higher realms) afflictions. In the nine grounds of existence, Anvaya-jnana-ksanti-marga (the path of knowledge conforming to the truth) arises through mutual dependence of the same kind, because they govern the same kind. Although not direct antidotes, they can be collectively considered as Dharmanairvedhika-kusala-mula in the upper eight grounds. Therefore, as the verse says, this principle is established. Why can't raga (greed), dvesha (hatred), mana (pride), and dvi-drishti (two kinds of views, namely, the view of a real self and the view of extremes) be severed by cognizing anasrava-dharma (untainted dharmas)? Because those who aspire to true liberation must abandon the afflictions of greed. If they cognize untainted dharmas, it would be like kusala-chanda (wholesome desire), aspiring for nirvana (cessation) and arya-marga (the noble path). Those seeking liberation should not abandon greed. Moreover, nirodha-satya (the truth of cessation) and marga-satya (the truth of the path) should be the objects to be severed. The Buddha said that the state of abandoning greed is called severance. As the sutra says: 'If you can sever greed for form, form can also be said to be severed.' Moreover, only by seeing the faults in the realm of greed can one abandon greed. If it is allowed that greed cognizes untainted dharmas, then greed should be abandoned when seeing the faults in nirodha-satya and marga-satya. This view is not pure, how can it exhaust delusions? Moreover, only by seeing the merits in the realm of greed can greed arise. If it is allowed that greed cognizes untainted dharmas, then greed should increase when contemplating the cessation and tranquility of untainted dharmas. How can this exhaust all delusions? Since neither can exhaust delusions, samsara (the cycle of birth and death) should be endless. Therefore, know that greed does not cognize untainted dharmas. Only by cognizing hateful things can hatred arise. There is no aspect of hatred in untainted dharmas, so hatred will certainly not arise when cognizing untainted dharmas. Moreover, the aspect of dvesha-anusaya (latent tendency of hatred) is coarse and evil, while all untainted dharmas are extremely subtle, so hatred cannot operate on them. All mana-anusaya (latent tendency of pride) have the aspect of arrogance, and their nature is not tranquil. All untainted dharmas are extremely tranquil and do not give rise to arrogance. Moreover, those who generate pride think: 'I have attained this dharma, not an untainted dharma.' This power can serve as a condition to generate such pride. Because untainted dharmas can counteract pride. If dvi-drishti (two kinds of views) can cognize untainted dharmas, then it should be the same as samyag-drishti (right view). Untainted dharmas are of a true, pure, and excellent nature, and since dvi-drishti is not inverted, it should not be severed by views. Therefore, dvi-drishti is not a condition for untainted dharmas. If so, for those who slander nirvana, the latent tendency of hatred arises on mithya-drishti (wrong view), etc. Since it is called the object of cognition, there should be no fault. To generate hatred towards faulty dharmas is appropriate and should be avoided, then hatred should arise.

恚。非見滅斷。無如是失。愚滅相者。于能謗者。方起瞋故。謂于余處執解脫已。于謗真解脫方起不忍心。是故要愚真滅相者。方于謗滅邪見等上。起極憎背。見滅斷瞋。諸有不愚真滅相者。于能謗滅邪見等上。若生厭背非瞋隨眠。乃是無貪善根所攝。又如腹內積多病者。為活命故。雖食美食。病所雜故皆成衰損。腹無病者。凡有所食一切于身有益無損。如是若有于非滅中妄謂是滅生貪愛者。相續穢故。于邪見等所起憎嫌。皆說名為緣見滅斷。邪見等法所起瞋恚。若有如理于真滅中。知是真滅無貪愛者。相續凈故。于能謗滅邪見等中。所生厭背皆無過失。若於知有涅槃正見所起瞋恚。見何所斷。此不應責。見所斷瞋理必無容。緣善法故。此緣正見定修所斷。然已見諦者。此不復行緣。謗滅見貪已永斷故。寧不信有緣無漏瞋。豈不此瞋世現知有。謂有外道言涅槃中永滅諸根。是大衰損。故我於此定不欣求。此本非瞋乃是邪見。故本論說。於樂計苦是見滅斷。邪見所攝。理必應然。以一切苦至極樂處方得永滅。極樂處者。唯真涅槃。此極樂言顯勝義樂。彼不能了此樂相故。又不能知生死過故。耽著諸有不樂出離。故起邪見。非般涅槃。寧執此為緣滅瞋恚。

說一切有部顯宗論卷第二十五大正藏第 29 冊 No

【現代漢語翻譯】現代漢語譯本：嗔恚（dvesha）。如果不是因為錯誤的見解而認為『滅』（nirodha，指涅槃）是斷滅，就不會有這樣的過失。那些錯誤理解『滅』的相狀的人，才會對誹謗者生起嗔恨。他們認為在其他地方已經獲得了『解脫』，因此對於誹謗真正的解脫才會無法忍受。所以，一定是愚昧於真正的『滅』的相狀的人，才會對誹謗『滅』的邪見等生起極端的憎恨和背離。見到『滅』是斷滅，就會產生嗔恨。那些不愚昧於真正的『滅』的相狀的人，對於誹謗『滅』的邪見等，即使產生厭惡和背離，也不是嗔恨隨眠（dvesa-anusaya），而是無貪善根（alobha-kusalamula）所攝持。又比如，腹內積聚了很多疾病的人，爲了活命，即使吃了美味的食物，也會因為疾病的干擾而變成衰損。腹內沒有疾病的人，凡是所吃的食物，一切都對身體有益而沒有損害。同樣，如果有人對於非『滅』的事物妄認為是『滅』，並生起貪愛，因為相續不清凈，所以對於邪見等所產生的憎嫌，都叫做緣于見『滅』是斷滅，而對邪見等法所產生的嗔恚。如果有人如理如實地知道真正的『滅』是真正的『滅』，沒有貪愛，因為相續清凈，所以對於誹謗『滅』的邪見等所產生的厭惡和背離，都沒有過失。如果對於知道有涅槃（nirvana）的正見所產生的嗔恚，要斷除什麼呢？這不應該責備。見所斷的嗔恚，在道理上一定沒有容身之地，因為這是緣于善法。這種緣于正見的嗔恚，一定是修所斷的。然而，已經見諦（dṛṣṭi-satya）的人，不會再有這種行為，因為緣于誹謗『滅』的貪愛已經永遠斷除了。難道不相信有緣于無漏（anāsrava）的嗔恚嗎？難道這種嗔恚不是世間現知存在的嗎？比如，有些外道說，涅槃中永遠滅盡諸根，這是巨大的衰損，所以我對此一定不欣求。這本來不是嗔恚，而是邪見。所以本論說，于快樂中計為痛苦，是見『滅』是斷滅，屬於邪見所攝。道理一定是這樣，因為一切痛苦只有到達極樂之處才能永遠滅除。極樂之處，唯有真正的涅槃。這裡的『極樂』一詞顯示了勝義樂（paramārtha-sukha）。他們不能瞭解這種快樂的相狀，又不能知道生死的過患，耽著于諸有（bhava），不樂於出離，所以生起邪見，而不是般涅槃（parinirvana）。難道要執著這個為緣于『滅』的嗔恚嗎？《說一切有部顯宗論》卷第二十五大正藏第29冊No.

【English Translation】 English version: Anger (dvesha). If it were not for the mistaken view that 'cessation' (nirodha, referring to Nirvana) is annihilation, there would be no such fault. Those who misunderstand the nature of 'cessation' give rise to anger towards those who slander it. They believe they have already attained 'liberation' elsewhere, and therefore cannot tolerate the slander of true liberation. Therefore, it is those who are ignorant of the true nature of 'cessation' who develop extreme hatred and aversion towards heretical views that slander 'cessation'. Seeing 'cessation' as annihilation leads to anger. Those who are not ignorant of the true nature of 'cessation', even if they develop aversion and revulsion towards heretical views that slander 'cessation', it is not the latent tendency of anger (dvesa-anusaya), but is encompassed by the wholesome root of non-greed (alobha-kusalamula). Furthermore, just as a person with many diseases accumulated in their abdomen, even if they eat delicious food to survive, it will turn into decline due to the interference of the diseases. A person without diseases in their abdomen, whatever they eat will benefit the body without harm. Similarly, if someone mistakenly believes that something that is not 'cessation' is 'cessation' and develops attachment, because their continuum is impure, the hatred and dislike they develop towards heretical views are all called being caused by the view that 'cessation' is annihilation, and the anger that arises towards heretical views. If someone knows the true 'cessation' as it truly is, without greed, because their continuum is pure, the aversion and revulsion they develop towards heretical views that slander 'cessation' are without fault. If anger arises towards the right view of knowing that there is Nirvana (nirvana), what is to be eliminated? This should not be blamed. Anger that is to be eliminated by view certainly has no place, because it is caused by wholesome dharma. This anger caused by right view is certainly to be eliminated by cultivation. However, those who have already seen the truth (dṛṣṭi-satya) will no longer engage in this behavior, because the greed caused by slandering 'cessation' has been permanently eliminated. Do you not believe that there is anger caused by the unconditioned (anāsrava)? Is this anger not known to exist in the world? For example, some non-Buddhists say that the complete extinction of the senses in Nirvana is a great loss, so I will certainly not seek it. This is originally not anger, but a heretical view. Therefore, this treatise says that considering pleasure as suffering is seeing 'cessation' as annihilation, which is encompassed by heretical views. The principle must be like this, because all suffering can only be permanently eliminated when reaching the realm of ultimate bliss. The realm of ultimate bliss is only true Nirvana. The term 'ultimate bliss' here reveals the ultimate happiness (paramārtha-sukha). They cannot understand the nature of this happiness, and they cannot know the faults of samsara (bhava), clinging to existence and not delighting in liberation, so they give rise to heretical views, not Parinirvana (parinirvana). Should this be clung to as anger caused by 'cessation'? 《Abhidharmakośabhāṣya-śāstra》Volume 25 Taisho Tripitaka Volume 29 No.

. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第二十六

尊者眾賢造

三藏法師玄奘奉　詔譯辯隨眠品第六之二

九十八隨眠中。幾由所緣故隨增。幾由相應故隨增。頌曰。

未斷遍隨眠　　于自地一切　非遍於自部　　所緣故隨增　非無漏上緣　　無攝有違故　隨於相應法　　相應故隨增

論曰。遍行隨眠差別有二。謂于自界地他界地遍行。不遍隨眠差別亦二。謂有漏無漏緣。且遍行中自界地者。普於五部自界地法所緣隨增。不遍行中有漏緣者。唯于自部自界地法所緣隨增。不遍行中無漏緣者。及遍行中他界緣者。于所緣境無隨增義。所以者何。彼所緣境非所攝受及相違故。謂若有法為此地中身見及愛攝為己有。可有為此身見愛地中所有隨眠所緣隨增理。言隨增者。謂諸隨眠於此法中隨住增長。即是隨縛增惛滯義。如衣有潤塵隨住中。如有潤田種子增長。非諸無漏及上地法為諸下身見愛攝為己有故。緣彼下惑非所緣隨增。以不隨縛增惛滯故。若下地生求上地等。是善法欲。非謂染污。為求離染此欲生故。聖道涅槃及上地法與能緣彼下惑相違。故彼二亦無所緣隨增理。如於炎石足不隨住。如火焰中鵝不增長。此隨眠起。親由所依。然正起時兼托彼境。如是已辯

【現代漢語翻譯】現代漢語譯本 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第二十六

尊者眾賢造

三藏法師玄奘奉詔譯辯隨眠品第六之二

九十八種隨眠中，有多少是由所緣而隨之增長？有多少是由相應而隨之增長？頌文說：

『未斷遍隨眠，于自地一切；非遍於自部，所緣故隨增；非無漏上緣，無攝有違故；隨於相應法，相應故隨增。』

論述：遍行隨眠的差別有兩種：即于自界地和他界地遍行。不遍隨眠的差別也有兩種：即有漏緣和無漏緣。且說遍行中自界地的隨眠，普遍地對於五部（五種煩惱：貪、嗔、癡、慢、疑）自界地的法作為所緣而隨之增長。不遍行中有漏緣的隨眠，唯獨對於自部自界地的法作為所緣而隨之增長。不遍行中無漏緣的隨眠，以及遍行中他界緣的隨眠，對於所緣的境界沒有隨之增長的意義。為什麼呢？因為它們所緣的境界不是它們所攝受的，以及與它們相違背的緣故。如果有一種法，為此地中的身見（認為身體是真實存在的錯誤見解）和愛（貪愛）所攝取，成為自己所有的，才可能為此身見愛地中所有的隨眠所緣而隨之增長。所說的『隨增』，是指諸隨眠於此法中隨之安住增長，也就是隨之束縛、增長、昏昧遲鈍的意思，就像衣服有潤濕，塵土隨之安住其中，又像田地有潤濕，種子隨之增長一樣。不是因為諸無漏法及上地法為諸下地的身見愛所攝取，成為自己所有的，所以緣彼下惑不是所緣隨增，因為不隨之束縛、增長、昏昧遲鈍的緣故。如果下地眾生求上地等，是善法欲，不是指染污，因為爲了求離染，此欲才生起。聖道（證悟的道路）、涅槃（寂滅的境界）以及上地法與能緣它們的下惑相違背，所以它們也沒有所緣隨增的道理，就像在炎熱的石頭上，腳不會隨之安住，又像在火焰中，鵝不會增長一樣。此隨眠生起，親近是由於所依，然而真正生起時，也兼顧依託于彼境。像這樣已經辨明了。

【English Translation】 English version 1563 Abhidharmakosha-bhashya

Abhidharmakosha-bhashya Volume 26

By Venerable Vasubandhu

Translated under imperial order by Tripitaka Master Xuanzang Chapter 6 on the Analysis of Latent Afflictions, Part 2

Among the ninety-eight latent afflictions (Sanskrit: anusaya), how many increase due to their object (Sanskrit: alambana)? How many increase due to association (Sanskrit: samprayoga)? The verse says:

'Latent afflictions that are pervasive and not yet abandoned, Increase with all objects in their own realm; Non-pervasive ones, only with objects in their own category; Not with unconditioned or higher objects, Because they are not included or are contradictory; Latent afflictions increase due to association, With the associated dharmas.'

Commentary: There are two kinds of differences in pervasive latent afflictions: those that are pervasive in their own realm and those that are pervasive in other realms. There are also two kinds of differences in non-pervasive latent afflictions: those with conditioned objects and those with unconditioned objects. First, among the pervasive ones, those in their own realm universally increase with the objects of the five categories (five types of afflictions: greed, hatred, delusion, pride, doubt) in their own realm. Among the non-pervasive ones, those with conditioned objects only increase with the objects of their own category in their own realm. Among the non-pervasive ones, those with unconditioned objects, and among the pervasive ones, those with objects in other realms, there is no meaning of increasing with the object. Why? Because the objects they are related to are not included by them and are contradictory to them. If there is a dharma that is taken as one's own by the view of self (Sanskrit: satkayadrishti, the false view that the body is real) and attachment (Sanskrit: raga, craving) in this realm, then it is possible for the latent afflictions in this realm of view of self and attachment to increase with that object. 'Increase' means that the latent afflictions abide and grow in this dharma, which means they bind, increase, and become dull and sluggish. It is like dust abiding in damp clothes, or seeds growing in a damp field. It is not because the unconditioned dharmas and the dharmas of higher realms are taken as one's own by the view of self and attachment of lower realms, so relating to those lower afflictions does not cause increase with the object, because they do not bind, increase, or become dull and sluggish. If beings in lower realms seek higher realms, it is a desire for good dharmas, not defilement, because this desire arises to seek freedom from defilement. The noble path (Sanskrit: aryamarga, the path to enlightenment), Nirvana (Sanskrit: nirvana, the state of liberation), and the dharmas of higher realms are contradictory to the lower afflictions that relate to them, so they also have no reason to increase with the object, just as the foot does not abide on a hot stone, or a goose does not grow in flames. The arising of these latent afflictions is primarily due to their basis (Sanskrit: asraya), but when they truly arise, they also rely on that object. Thus, this has been analyzed.

所緣隨增。隨何隨眠。于相應法。由相應故於彼隨增。所說隨增。謂至未斷。故初頌首摽未斷言。由此應知。諸緣無漏他界地煩惱唯相應隨增。諸緣有漏自界地遍具有所緣相應隨增。去來隨眠有隨增不。應言定有。能發得故。若異此者。諸異生類無染心位應離隨眠。然世尊言。幼稚童子嬰孩眠病。雖無染欲而有欲貪隨眠隨增。故說隨增。乃至未斷。若彼已斷即無所緣。相應隨增隨眠寧有。彼猶不失隨眠相故。謂由對治壞其勢力。故不隨增。然彼隨眠體相不失。故言猶有。或據曾當有此用故。今雖無用亦號隨眠。如失國王猶存王號。工匠停作其名尚存。九十八隨眠中。幾不善幾無記。頌曰。

上二界隨眠　　及欲身邊見　彼俱癡無記　　所餘皆不善

論曰。色無色界一切隨眠。四支五支定所伏故。無有勢力招異熟果。故彼皆是無記性攝。若謂彼能招異熟果。應上二界有非愛受。染招愛受理不成故。然無聖道成無記失。唯有漏法有異熟故。此種類中無異熟者。方可說為無記性故。身邊二見及相應癡。欲界系者亦無記性。顛倒轉故。寧非不善。且有身見。順善行故。違斷善故。定非不善。愛慢雖有順修福行。而由見力引彼令起。又斷善時。為強因故背善友故。欲俱不善邊執見中執斷邊者。計生斷故。不違涅槃。

【現代漢語翻譯】現代漢語譯本所緣隨增：隨著所緣境而增長。隨著什麼隨眠（Sui Mian，煩惱的潛在形式）？對於相應的法，由於相應（Xiang Ying，同時發生）的緣故，對於它們會隨之增長。所說的隨增，是指直到未斷除（Wei Duan Chu，未根除）。所以最初的偈頌開頭標明『未斷』二字。由此應該知道，那些緣于無漏（Wu Lou，沒有煩惱）的他界地（Ta Jie Di，其他境界）的煩惱，只有相應隨增。那些緣于有漏（You Lou，有煩惱）的自界地（Zi Jie Di，自身境界）的煩惱，普遍具有所緣隨增和相應隨增。過去的和未來的隨眠有沒有隨增呢？應該說一定有，因為它們能夠引發（Neng Fa De，能夠產生結果）。如果不是這樣，那麼各種異生類（Yi Sheng Lei，凡人）在沒有染污心（Ran Wu Xin，被污染的心）的狀態下，應該脫離隨眠。然而世尊（Shi Zun，佛陀）說，年幼的兒童和生病的嬰兒，即使沒有染欲（Ran Yu，被污染的慾望），也有欲貪隨眠（Yu Tan Sui Mian，對慾望的潛在貪戀）隨之增長。所以說隨增，直到未斷除。如果那些隨眠已經被斷除，就沒有所緣，相應的隨增的隨眠怎麼會有呢？它們仍然沒有失去隨眠的相（Sui Mian Xiang，隨眠的特徵），因為通過對治（Dui Zhi，對抗）破壞了它們的力量，所以不再隨之增長。然而那些隨眠的體相（Ti Xiang，本質和現象）沒有失去，所以說仍然存在。或者根據曾經或將會有這種作用的緣故，現在即使沒有作用，也稱為隨眠，就像失去國王地位的人仍然保留國王的稱號，工匠停止工作，他的名字仍然存在。在九十八種隨眠中，有多少是不善的，有多少是無記的？偈頌說：『上二界隨眠，及欲身邊見，彼俱癡無記，所餘皆不善。』論曰：色界（Se Jie，色界）和無色界（Wu Se Jie，無色界）的一切隨眠，因為四禪（Si Chan，四種禪定）和五禪（Wu Chan，五種禪定）的定力所伏，沒有力量招感異熟果（Yi Shu Guo，不同性質的結果），所以它們都是無記性（Wu Ji Xing，非善非惡）的。如果說它們能夠招感異熟果，那麼上二界應該有非可愛的感受，因為染污招感可愛感受的道理不能成立。然而沒有聖道（Sheng Dao，通往解脫的道路）會造成無記的過失，只有有漏法（You Lou Fa，有煩惱的法）才有異熟果的緣故。這種種類中沒有異熟果的，才可以被說成是無記性。身見（Shen Jian，認為身體是真實的錯誤觀念）、邊見（Bian Jian，執著于極端觀點的錯誤觀念）以及相應的癡（Chi，愚癡），欲界系（Yu Jie Xi，屬於欲界的）也是無記性，因為是顛倒的緣故。難道不是不善的嗎？暫且說有身見，因為它順應善行，違背斷善，所以一定不是不善的。愛（Ai，愛慾）和慢（Man，傲慢）雖然有順應修福行的作用，但是由於見的力量引導它們生起。又在斷善的時候，因為是強大的原因，背離善友的緣故，欲界俱生的不善邊執見中，執著斷邊的人，因為認為生命會斷滅，所以不違背涅槃（Nie Pan，寂滅）。

【English Translation】 English version 『What is increased by what is cognized? What latent tendencies (Sui Mian, latent tendencies) are increased by what? With respect to corresponding dharmas (Fa, phenomena), due to the correspondence (Xiang Ying, correspondence), they are increased in relation to those dharmas. The said increase refers to until not severed (Wei Duan Chu, not eradicated). Therefore, the beginning of the initial verse marks the words 『not severed.』 From this, it should be known that those afflictions that arise from the unconditioned (Wu Lou, without outflows) realms of others (Ta Jie Di, other realms) are only increased by correspondence. Those afflictions that arise from the conditioned (You Lou, with outflows) realms of oneself (Zi Jie Di, one's own realm) universally possess both increase by what is cognized and increase by correspondence. Do past and future latent tendencies have increase or not? It should be said that they definitely do, because they are able to produce (Neng Fa De, able to generate results). If it were otherwise, then various kinds of ordinary beings (Yi Sheng Lei, ordinary beings) in states without defiled minds (Ran Wu Xin, defiled mind) should be free from latent tendencies. However, the World Honored One (Shi Zun, Buddha) said that young children and sick infants, even without defiled desire (Ran Yu, defiled desire), have latent tendencies of desire and craving (Yu Tan Sui Mian, latent tendencies of desire and craving) that increase. Therefore, it is said that they increase until not severed. If those latent tendencies have already been severed, there is nothing to be cognized, so how could there be latent tendencies that increase by correspondence? They still have not lost the characteristic of latent tendencies (Sui Mian Xiang, characteristic of latent tendencies), because by means of antidotes (Dui Zhi, antidotes) their power is destroyed, so they no longer increase. However, the essence and appearance (Ti Xiang, essence and appearance) of those latent tendencies have not been lost, so it is said that they still exist. Or, based on the reason that they once had or will have this function, even if they have no function now, they are still called latent tendencies, just as someone who has lost the position of king still retains the title of king, and a craftsman who has stopped working still retains his name. Among the ninety-eight latent tendencies, how many are unwholesome and how many are neutral? The verse says: 『The latent tendencies of the upper two realms, and the view of self and the extreme view in the desire realm, these together with ignorance are neutral, the rest are all unwholesome.』 The treatise says: All the latent tendencies of the Form Realm (Se Jie, Form Realm) and the Formless Realm (Wu Se Jie, Formless Realm), because they are subdued by the power of the four Dhyanas (Si Chan, four Dhyanas) and the five Dhyanas (Wu Chan, five Dhyanas), do not have the power to attract different kinds of results (Yi Shu Guo, different kinds of results), so they are all included in the category of neutral (Wu Ji Xing, neither wholesome nor unwholesome). If it is said that they are able to attract different kinds of results, then the upper two realms should have unlovable feelings, because the principle that defilement attracts lovable feelings cannot be established. However, the absence of the Noble Path (Sheng Dao, Noble Path) would not cause the fault of being neutral, because only conditioned dharmas (You Lou Fa, conditioned dharmas) have different kinds of results. Only those in this category that do not have different kinds of results can be said to be neutral. The view of self (Shen Jian, view of self), the extreme view (Bian Jian, extreme view), and the corresponding ignorance (Chi, ignorance) that are bound to the desire realm (Yu Jie Xi, bound to the desire realm) are also neutral, because they are inverted. Are they not unwholesome? Let's say for now that the view of self accords with wholesome conduct and opposes severing wholesomeness, so it is definitely not unwholesome. Although love (Ai, love) and pride (Man, pride) have the function of according with cultivating meritorious conduct, they are led to arise by the power of view. Also, at the time of severing wholesomeness, because it is a strong cause and turns away from good friends, among the unwholesome extreme views that are co-born with the desire realm, those who cling to the annihilationist extreme, because they believe that life will be annihilated, do not contradict Nirvana (Nie Pan, Nirvana).

順厭離門。故非不善。如世尊說。若起此見我於一切皆不忍受。當知此見不順貪慾隨順無貪。乃至廣說。又世尊說。于諸外道諸見趣中此見最勝。謂我不有。我所亦不有。我當不有。我所當不有。執常邊見順我見生。是無記理如我見說。余欲界系一切隨眠。與上相違皆是不善。於此不善諸隨眠中。有幾能為不善根體。頌曰。

不善根欲界　　貪瞋不善癡

論曰。唯欲界系一切貪瞋及不善癡不善根攝。如其次第。世尊說為貪瞋癡三不善根體。唯不善煩惱為不善法。根名不善根。宗義如是。豈不一切已生惡法皆為后因。非唯三種無越二理。以不善根翻對善根而建立故。何緣不建立不慢等善根。五識身中無惡慢等可翻對故。又具五義立不善根。謂通五部遍依六識。是隨眠性發惡身語。斷善根時為勝加行。慢等不爾。如不善法有不善根。無記法中有是根不。亦有。云何。頌曰。

無記根有三　　無記愛癡慧　非餘二高故　　外方立四種　中愛見慢癡　　三定皆癡故

論曰。迦濕彌羅國諸毗婆沙師。說無記根亦有三種。謂諸無記愛癡慧三。一切應知無記根攝。慧根通攝有覆無覆。根是因義。無覆無記慧亦能為因。故無記根攝。此三有力生諸無記。何緣疑慢非無記根。疑二趣轉慢高轉故。謂疑猶豫二趣動

轉。故不立根。根堅住故。慢高舉相向上而轉。故不立根。根趣下故。世間共見根相如是。隱於土下故名為根。是體下垂上生苗義。此三如彼。故亦名根。余非隨眠。或無勝用。故不立彼為無記根。外方諸師立此有四。謂諸無記愛見慢癡無記名中。遮善惡故。何緣此四立無記根。以諸愚夫修上定者。不過依託愛見慢三。此三皆依無明力轉。故立此四為無記根。彼作是言。無覆無記慧力劣故非無記根。根義必依堅牢立故。由慢力故。諸瑜伽師退失百千殊勝功德。故慢力勝立無記根。此四能生無記染法。諸契經中。說有十四諸無記事。彼為同此非善不善名無記耶。不爾。云何。應舍置故。謂問記論總有四種。其四者何。頌曰。

應一向分別　　反詰舍置記　如死生殊勝　　我蘊一異等

論曰。等言兼攝有約異門。且問四者。一應一向記二應分別記。三應反詰記。四應舍置記。此四如次。如有問者問死生勝我一異等。記有四者。謂答四問。若作是問。一切生者皆當死耶。應一向記一切生者皆定當死。若作是問。一切死者皆當生耶。應分別記有煩惱者死已當生。無煩惱者死已不生。若作是問。人為勝劣。應反詰記。為何所方。為方諸天。為方惡趣。若言方天。應記人劣。若言方惡趣應記人勝。若作是問。蘊與有情

【現代漢語翻譯】現代漢語譯本因此，不建立『根』（hetu, 因）。因為『根』堅固執著，傲慢高舉，向上攀緣，所以不建立『根』。因為『根』的特性是向下，世間普遍所見的『根』的形象就是如此，隱藏在土壤之下，所以稱為『根』。它的本體是向下延伸，向上生長出苗的含義。這三種（貪、嗔、癡）就像『根』一樣，所以也稱為『根』。其餘的（如慢）不是隨眠（anusaya, 隨眠），或者沒有殊勝的作用，所以不建立它們為無記『根』。外方的一些論師認為有四種無記『根』，即無記的貪、見、慢、癡，在『無記』這個名稱中，遮止了善和惡。為什麼建立這四種為無記『根』呢？因為那些愚昧的人修習上定的時候，不過是依託于貪、見、慢這三種。這三種都依靠無明（avidya, 無明）的力量運轉，所以建立這四種為無記『根』。他們這樣說，沒有覆蓋的無記慧（prajna, 智慧）力量弱，所以不是無記『根』。『根』的意義必定依靠堅固牢靠才能成立。由於慢的力量，許多瑜伽師退失了成百上千的殊勝功德，所以慢的力量強大，可以建立為無記『根』。這四種能夠產生無記的染污法。在許多契經（sutra, 經）中，說到有十四種無記的事情。他們（外方論師）認為這些和『非善非不善』的『無記』是相同的嗎？不是的。那是什麼呢？應該是捨棄不回答的。總的來說，對於提問的回答有四種。這四種是什麼呢？頌文說：『應一向分別，反詰舍置記，如死生殊勝，我蘊一異等。』論述：『等』字包括了從不同角度提出的問題。且說這四種回答方式。第一種是應該直接回答的；第二種是應該分別回答的；第三種是應該反問的；第四種是應該捨棄不回答的。這四種回答方式分別對應于，如果有人問關於死亡和出生、殊勝、『我』（atman, 我）與『蘊』（skandha, 蘊）是一還是異等問題。回答有四種，即回答這四種問題。如果有人這樣問：一切生者都會死嗎？應該直接回答：一切生者必定會死。如果有人這樣問：一切死者都會再生嗎？應該分別回答：有煩惱的人死後會再生，沒有煩惱的人死後不會再生。如果有人這樣問：人是殊勝還是低劣？應該反問：與什麼相比？是與諸天相比，還是與惡趣相比？如果說是與諸天相比，應該回答人是低劣的。如果說是與惡趣相比，應該回答人是殊勝的。如果有人這樣問：『蘊』與有情（sattva, 有情）

【English Translation】 English version Therefore, 'root' (hetu) is not established. Because 'root' is firmly attached, arrogance is raised high, and it turns upwards, therefore 'root' is not established. Because the characteristic of 'root' is downwards, the image of 'root' commonly seen in the world is like this, hidden under the soil, so it is called 'root'. Its essence is to extend downwards and grow shoots upwards. These three (greed, hatred, delusion) are like 'root', so they are also called 'root'. The rest (such as pride) are not latent tendencies (anusaya), or do not have superior functions, so they are not established as indeterminate 'roots'. Some teachers from other regions believe that there are four types of indeterminate 'roots', namely indeterminate greed, view, pride, and delusion. In the name of 'indeterminate', it prevents good and evil. Why are these four established as indeterminate 'roots'? Because those foolish people who practice higher meditation only rely on these three: greed, view, and pride. These three all operate by the power of ignorance (avidya), so these four are established as indeterminate 'roots'. They say that the wisdom (prajna) of the uncovered indeterminate is weak, so it is not an indeterminate 'root'. The meaning of 'root' must be established based on firmness and stability. Because of the power of pride, many yogis lose hundreds and thousands of superior merits, so the power of pride is strong and can be established as an indeterminate 'root'. These four can generate indeterminate defiled dharmas. In many sutras, it is said that there are fourteen indeterminate matters. Do they (teachers from other regions) think that these are the same as 'neither good nor bad' 'indeterminate'? No. What is it then? It should be abandoned and not answered. In general, there are four types of answers to questions. What are these four? The verse says: 'Should be answered directly, answered with distinction, answered with counter-question, answered by setting aside, like death and birth, superiority, whether 'self' (atman) and 'skandhas' are one or different, etc.' Discussion: The word 'etc.' includes questions raised from different perspectives. Let's talk about these four ways of answering. The first is that it should be answered directly; the second is that it should be answered with distinction; the third is that it should be answered with a counter-question; the fourth is that it should be abandoned and not answered. These four ways of answering correspond to, if someone asks about death and birth, superiority, whether 'self' (atman) and 'skandhas' are one or different, etc. There are four types of answers, which are to answer these four questions. If someone asks: Will all those who are born die? It should be answered directly: All those who are born will definitely die. If someone asks: Will all those who die be reborn? It should be answered with distinction: Those with afflictions will be reborn after death, and those without afflictions will not be reborn after death. If someone asks: Are humans superior or inferior? It should be answered with a counter-question: Compared to what? Compared to the devas, or compared to the evil realms? If it is said to be compared to the devas, it should be answered that humans are inferior. If it is said to be compared to the evil realms, it should be answered that humans are superior. If someone asks: Are 'skandhas' and sentient beings (sattva)

為一為異。應舍置記。有情無實故。一異性不成。如馬角等利鈍等性。已辯隨眠不善無記。今應思擇。何等隨眠。於何事系。何名為事。事雖非一。而於此中辯所繫事。此復有二。謂就依緣及部類辯。就依緣者。謂眼識俱所有隨眠。唯於色處為所緣系。于自相應諸心心所。意處法處為相應系。如是乃至。若身識俱所有隨眠。唯于觸處為所緣系。于自相應諸心心所。意處法處為相應系。若意識俱所有隨眠。於十二處為所緣系。于自相應諸心心所。意處法處為相應系。就部類者。謂見苦斷遍行隨眠。於五部法為所緣系。于自相應諸心心所為相應系。見苦所斷非遍隨眠。唯于自部為所緣系。于自相應諸心心所為相應系。如是一切隨應當說。就三世辯。何等有情。有何隨眠。能系何事。頌曰。

若於此事中　　未斷貪瞋慢　過現若已起　　未來意遍行　五可生自世　　不生亦遍行　余過未遍行　　現正緣能系

論曰。若有情類於此事中隨眠隨增名系此事。夫為能系必是未斷。故初未斷如應遍流。且諸隨眠總有二種。一者自相。謂貪瞋慢。二者共相。謂見疑癡。貪瞋慢三是自相惑。諸聖教內屢有明文。且如經言。告衣袋母。汝眼於色若不見時。彼色為緣起欲貪不。不爾大德。乃至廣說。又契經說。佛告大母。汝

【現代漢語翻譯】現代漢語譯本為一為異，應該捨棄這種記別。因為有情並非實有，所以『一』和『異』的自性不能成立，就像馬角等利鈍等性質一樣。前面已經辨析了隨眠的不善和無記性，現在應該進一步思考：哪些隨眠會繫縛哪些事物？什麼叫做『事』？雖然『事』並非單一，但在這裡主要辨析被隨眠所繫縛的事物。這又可以從兩個方面來辨析，即從所依之緣和部類來辨析。從所依之緣來說，與眼識同時生起的所有隨眠，僅僅以色處為所緣而產生繫縛；對於和自身相應的各種心和心所，以及意處和法處，則產生相應的繫縛。像這樣乃至，與身識同時生起的所有隨眠，僅僅以觸處為所緣而產生繫縛；對於和自身相應的各種心和心所，以及意處和法處，則產生相應的繫縛。與意識同時生起的所有隨眠，則以十二處為所緣而產生繫縛；對於和自身相應的各種心和心所，以及意處和法處，則產生相應的繫縛。從部類來說，見苦所斷的遍行隨眠，對於五部法為所緣而產生繫縛；對於和自身相應的各種心和心所，則產生相應的繫縛。見苦所斷的非遍行隨眠，僅僅對於自身所屬的部類為所緣而產生繫縛；對於和自身相應的各種心和心所，則產生相應的繫縛。像這樣，一切隨眠都應當根據具體情況來分別說明。從三世的角度來辨析，什麼樣的有情，具有什麼樣的隨眠，能夠繫縛什麼樣的事物？頌文說：『若於此事中，未斷貪瞋慢，過現若已起，未來意遍行，五可生自世，不生亦遍行，余過未遍行，現正緣能系。』論中說：如果某種有情對於某種事物，隨眠不斷增長，就叫做被這種事物所繫縛。作為能繫縛者，必定是尚未斷除的。所以最初未斷除的隨眠，會相應地普遍流轉。而且各種隨眠總共有兩種，一種是自相，即貪、嗔、慢；一種是共相，即見、疑、癡。貪、嗔、慢這三種是自相的煩惱，在各種聖教經典中屢次有明確的說明。比如經中說：告訴衣袋母，你的眼睛對於色，如果沒有看見的時候，這個色作為緣，會生起欲貪嗎？回答說：不會的，大德。乃至廣說。又有契經說，佛告訴大母，你...

【English Translation】 English version Regarding whether they are one or different, one should abandon such distinctions. Because sentient beings are not truly existent, the nature of 'one' or 'different' cannot be established, just like the sharpness or dullness of a horse's horn. We have previously discussed the unwholesome and neutral nature of latent tendencies (Sui Mian). Now, we should further contemplate: which latent tendencies bind to which things? What is meant by 'things'? Although 'things' are not singular, here we mainly discuss the things that are bound by latent tendencies. This can be analyzed in two ways: in terms of the dependent conditions and in terms of categories. In terms of dependent conditions, all latent tendencies arising together with eye consciousness are bound only by the object of form (色處, Se Chu) as their object of attachment; they are bound by association with their corresponding mental states (心, Xin) and mental factors (心所, Xin Suo), as well as the mind-base (意處, Yi Chu) and the dharma-base (法處, Fa Chu). Similarly, all latent tendencies arising together with body consciousness are bound only by the object of touch (觸處, Chu Chu) as their object of attachment; they are bound by association with their corresponding mental states and mental factors, as well as the mind-base and the dharma-base. All latent tendencies arising together with mind consciousness are bound by the twelve bases (十二處, Shi Er Chu) as their object of attachment; they are bound by association with their corresponding mental states and mental factors, as well as the mind-base and the dharma-base. In terms of categories, the pervasive latent tendencies that are severed by seeing suffering are bound by the five categories of dharmas (五部法, Wu Bu Fa) as their object of attachment; they are bound by association with their corresponding mental states and mental factors. The non-pervasive latent tendencies that are severed by seeing suffering are bound only by their own category as their object of attachment; they are bound by association with their corresponding mental states and mental factors. In this way, all latent tendencies should be explained according to the specific circumstances. From the perspective of the three times, what kind of sentient beings have what kind of latent tendencies, and what kind of things can they bind? The verse says: 'If, regarding this thing, greed, hatred, and pride are not severed, past and present have already arisen, the future mind pervades; five can be born in their own realm, not born also pervades; the remaining past and future pervade; the present, with the right condition, can bind.' The treatise says: If a certain sentient being, regarding a certain thing, has latent tendencies that constantly increase, it is called being bound by that thing. As the binder, it must be something that has not yet been severed. Therefore, the latent tendencies that are initially not severed will universally flow accordingly. Moreover, there are two types of latent tendencies in general: one is the self-aspect, namely greed (貪, Tan), hatred (瞋, Chen), and pride (慢, Man); the other is the common aspect, namely views (見, Jian), doubt (疑, Yi), and ignorance (癡, Chi). Greed, hatred, and pride are the afflictions of the self-aspect, which are repeatedly and clearly explained in various sacred teachings. For example, the sutra says: Tell the mother of the garment bag, if your eyes do not see the form, will that form as a condition give rise to desire and greed? The answer is: No, venerable one. And so on. Also, a sutra says, the Buddha told the great mother, you...

意云何。諸所有色。非汝眼見。非汝曾見。非汝當見。非希求見。汝為因此起欲起貪起親起愛起阿賴耶起尼延底起耽著不。不爾大德。乃至廣說。故此事中有貪瞋慢。於過去世已生未斷。現在已生能系此事。以貪瞋慢是自相惑。非諸有情定遍起故。豈不已斷系義便無。既說系言已顯未斷。何緣說此被未來系。復說過去已生未斷。此未斷言應成無用。無無用過。此未斷言顯有品別漸次斷故。即於此論次下文中。亦說未來意遍行等。謂彼貪等九品不同。修道斷時九品別斷。有緣此事上品隨眠。已起已滅已得永斷。彼於此事尚有未來余品隨眠。未起未滅未得永斷猶能為系。是故本論於此義中雖說未來愛等所繫。而於過去說未斷言。故未斷言深成有用。然過去世此品隨眠。得永斷時。未來亦斷。容有餘品未來隨眠。能系此事未得永斷。以未來世意識相應貪瞋慢三遍緣三世。雖於此事或生不生。但未斷時皆名能系。未來五識相應貪瞋。若未斷可生。唯系未來世。由此已顯五識相應可生隨眠。若至過去唯系過去。至現亦爾。義準若與意識相應可生隨眠。若至過現未斷容系非自世法。非唯意識相應隨眠。若在未來能縛三世。諸與五識相應隨眠。若定不生亦縛三世。謂彼境界。或在未來。或在現在。或在過去。彼雖已得畢竟不生。而未

【現代漢語翻譯】現代漢語譯本：『你的意思是什麼？所有你所見的、曾見的、將見的、希望見的色（Rūpa，形態、顏色），你會因此生起慾望、貪婪、親近、愛戀、阿賴耶（Ālaya，執著）、尼延底（Niyanti，傾向）、耽著嗎？』『不會的，大德。』乃至廣說。因此，對於這件事，貪（Lobha，貪慾）、嗔（Dvesha，憎恨）、慢（Māna，傲慢）在過去世已經產生但尚未斷除，現在已經產生並能束縛這件事。因為貪、嗔、慢是自相迷惑，並非所有有情眾生都會普遍生起。難道因為已經斷除了束縛的意義，就意味著沒有束縛了嗎？既然說了『束縛』，就表明尚未斷除。為何又說被未來的束縛所束縛？又說過去已經產生但尚未斷除，這『尚未斷除』的話語豈不是變得無用了嗎？並非無用。這『尚未斷除』的話語表明有品類的差別，可以逐漸斷除。即在此論的下文中，也說了未來意遍行等。也就是說，那些貪等有九品不同，修道斷除時，九品分別斷除。有緣于這件事的上品隨眠（Anusaya，潛在的煩惱），已經生起、已經滅除、已經得到永斷。他們對於這件事尚有未來其餘品類的隨眠，未生起、未滅除、未得到永斷，仍然能夠成為束縛。因此，本論在此義中，雖然說了被未來愛等所束縛，而對於過去說了『尚未斷除』的話語。所以『尚未斷除』的話語意義深刻，很有用處。然而，過去世此品隨眠得到永斷時，未來也斷除。容許有其餘品類的未來隨眠，能夠束縛這件事，但尚未得到永斷。因為未來世意識相應的貪、嗔、慢三者普遍緣於三世，雖然對於這件事或者生起或者不生起，但未斷除時都稱為能夠束縛。未來五識相應的貪嗔，如果未斷除，可以生起，只束縛未來世。由此已經表明五識相應的可生隨眠，如果到了過去，只束縛過去，到了現在也是如此。按照這個意思推斷，如果與意識相應的可生隨眠，如果到了過去和現在，未斷除，容許束縛非自身世法的法。並非只有意識相應的隨眠，如果在未來能夠束縛三世。那些與五識相應的隨眠，如果必定不生起，也束縛三世。也就是說，那些境界，或者在未來，或者在現在，或者在過去，他們雖然已經得到，畢竟不生起，但未斷除。

【English Translation】 English version: 'What do you think? All forms (Rūpa, shapes, colors) that you see, have seen, will see, or desire to see, would you arise desire, greed, intimacy, love, Ālaya (attachment), Niyanti (inclination), or clinging because of them?' 'No, Great One.' And so on, extensively. Therefore, regarding this matter, greed (Lobha, desire), hatred (Dvesha, aversion), and pride (Māna, arrogance) have already arisen in the past but have not yet been severed; now they have arisen and can bind this matter. Because greed, hatred, and pride are self-deluding, they do not universally arise in all sentient beings. Does the meaning of bondage cease to exist simply because the bondage has been severed? Since 'bondage' is mentioned, it indicates that it has not yet been severed. Why then is it said to be bound by future bondage? And it is said that it has already arisen in the past but has not yet been severed; wouldn't this statement of 'not yet severed' become useless? It is not useless. This statement of 'not yet severed' indicates that there are different categories and that severance occurs gradually. That is, in the subsequent text of this treatise, future mental pervasive actions and so on are also mentioned. That is to say, those greed, etc., have nine different categories; when cultivating the path to sever them, the nine categories are severed separately. Those latent defilements (Anusaya, underlying afflictions) of the highest category related to this matter have already arisen, already ceased, and have been permanently severed. They still have future latent defilements of other categories related to this matter that have not arisen, have not ceased, and have not been permanently severed, and can still become bondage. Therefore, in this meaning in this treatise, although it is said to be bound by future love, etc., the statement of 'not yet severed' is made regarding the past. Therefore, the statement of 'not yet severed' is profoundly meaningful and useful. However, when the latent defilements of this category in the past are permanently severed, the future is also severed. It is permissible for there to be latent defilements of other categories in the future that can bind this matter but have not yet been permanently severed. Because the greed, hatred, and pride associated with consciousness in the future universally arise in the three times, although they may or may not arise regarding this matter, they are all called capable of binding when they are not severed. The greed and hatred associated with the five consciousnesses in the future, if not severed, can arise and only bind the future. From this, it has already been shown that the latent defilements associated with the five consciousnesses that can arise, if they reach the past, only bind the past, and it is the same when they reach the present. According to this meaning, if the latent defilements associated with consciousness that can arise, if they reach the past and present and are not severed, are allowed to bind dharmas that are not of their own time. It is not only the latent defilements associated with consciousness that, if they are in the future, can bind the three times. Those latent defilements associated with the five consciousnesses, if they definitely do not arise, also bind the three times. That is to say, those realms, whether in the future, in the present, or in the past, although they have already been attained, definitely do not arise, but have not been severed.

斷時效能繫縛所餘一切見起無明。去來未斷遍縛三世。由此三種是共相惑。一切有情俱遍縛故。若現在世正緣境時。隨其所應能縛此事。以何為證知貪等惑緣過去等三世境生即于其中能為繫縛。由聖教證。故契經言。欲貪處法總有三種。一者過去欲貪處法。二者未來欲貪處法。三者現在欲貪處法。若緣過去欲貪處法生於欲貪。此欲貪生當言于彼過去諸法系非離系。乃至廣說。又契經言。若於過去未來現在所見色中起愛起恚。應知於此非色系眼非眼系色。此中欲貪是真能系。如是等類聖教非一。為有去來於彼說系。應言彼有。有相如何。異畢竟無。及現在有為實為假。應言是實。有實假相云何應知。為境生覺。是總有相。若無所待于中生覺。是實有相。如色受等。若有所待于中生覺。是假有相。如瓶軍等。不可定執。過去未來唯是假有。無假依故又無所待。能生覺故。謂緣去來現世三境。如次無待生宿住念。求未來愿了他心智。過去未來既有所說。實有相故決定實有。然實有法復有二種。一有作用。二唯有體。有作用法復有二種。一有功能。二功能闕。由此已釋。唯有體者。諸假有法亦有二種。一者依實。二者依假。此二如次如瓶如軍。然有功能不名作用。所有作用亦名功能。據別功能前說有闕。以如是理蘊在心中。應

【現代漢語翻譯】現代漢語譯本斷除對當下生滅之法的執著，就能去除所有由錯誤見解產生的無明（avidyā，對事物真相的無知）。如果對過去、現在、未來三世的法沒有斷除執著，就會被它們束縛。這三種執著是普遍存在的迷惑，因為一切有情眾生都被它們普遍束縛。如果眾生在專注于當下的境界時，會根據情況被當下的境界束縛。那麼，用什麼來證明貪（rāga，貪慾）、嗔（dveṣa，嗔恨）、癡（moha，愚癡）等煩惱緣於過去、現在、未來三世的境界而生起，並因此對眾生造成束縛呢？這可以通過聖教（ārya-dharma，聖者的教導）來證明。因此，《契經》（sūtra，佛經）中說：『對欲貪（kāma-rāga，對感官享樂的貪求）的執著總共有三種：第一種是對過去欲貪之法的執著，第二種是對未來欲貪之法的執著，第三種是對現在欲貪之法的執著。』如果對過去欲貪之法生起欲貪，那麼這種欲貪的生起，應該說是對過去諸法的束縛，而不是解脫。乃至廣說。《契經》中又說：『如果對過去、未來、現在所見之色（rūpa，物質現象）生起愛（priya，喜愛）或嗔（apriya，厭惡），應該知道，這不是色束縛了眼（cakṣu，視覺器官），也不是眼束縛了色。』這裡，欲貪才是真正能束縛眾生的。像這樣的聖教有很多。對於過去和未來，是否可以說它們具有束縛力呢？應該說它們具有束縛力。它們的相狀如何呢？它們不同於完全不存在的事物，也不同於現在存在的事物，是真實的還是虛假的呢？應該說是真實的。真實的和虛假的相狀應該如何理解呢？作為境界而生起的覺知，是總體的相狀。如果不需要依賴任何事物就能生起覺知，那就是真實的相狀，如色、受（vedanā，感受）等。如果需要依賴其他事物才能生起覺知，那就是虛假的相狀，如瓶子、軍隊等。不能斷定過去和未來僅僅是虛假的，因為沒有虛假的所依，也沒有不需要依賴就能生起覺知的事物。也就是說，緣於過去、未來、現在三世的境界，可以依次無須依賴而生起宿命通（pūrva-nivāsānusmṛti-jñāna，回憶前世的能力）、住念（smṛti，正念）、求未來愿（āśā，希望）和他心智（para-citta-jñāna，瞭解他人想法的能力）。既然過去和未來有所述說，並且具有真實的相狀，那麼它們一定是真實存在的。然而，真實存在的法又分為兩種：一種是有作用的，一種只有體性的。有作用的法又分為兩種：一種具有功能，一種功能缺失。由此已經解釋了。只有體性的法，即虛假的法，也有兩種：一種是依于真實的，一種是依于虛假的。這兩種法依次如瓶子和軍隊。然而，具有功能不能稱為作用，所有的作用也可以稱為功能。根據不同的功能，前面說有缺失。以這樣的道理，蘊（skandha，構成個體存在的要素）存在於心中，應該...

【English Translation】 English version The remaining ignorance (avidyā) and all views that arise from attachment to the present moment are severed. The unsevered attachment to the past, present, and future binds all three times. These three attachments are a common delusion, as all sentient beings are universally bound by them. If, when focusing on a present-day object, one is bound by that object as appropriate, what evidence is there to show that afflictions such as greed (rāga), hatred (dveṣa), and delusion (moha) arise from objects of the past, present, and future, and thus bind beings? This is proven by the Holy Teachings (ārya-dharma). Therefore, the sūtra (scripture) states: 'Attachment to desire (kāma-rāga) has three aspects: attachment to past objects of desire, attachment to future objects of desire, and attachment to present objects of desire.' If desire arises from attachment to past objects of desire, this arising of desire should be said to bind one to those past objects, not to liberate one from them, and so on. Furthermore, the sūtra states: 'If love (priya) or hatred (apriya) arises towards colors (rūpa) seen in the past, future, or present, know that it is not color that binds the eye (cakṣu), nor the eye that binds color.' Here, desire is the true binder. There are many such Holy Teachings. Can it be said that the past and future have binding power? It should be said that they do. What is their nature? They are different from things that are completely non-existent, and different from things that exist in the present. Are they real or unreal? They should be said to be real. How should the nature of real and unreal be understood? Awareness that arises as an object is the general nature. If awareness arises without depending on anything, that is the real nature, such as color, feeling (vedanā), etc. If awareness arises depending on something, that is the unreal nature, such as a pot, an army, etc. It cannot be definitively asserted that the past and future are only unreal, because there is no basis for the unreal, and there is nothing that can give rise to awareness without dependence. That is to say, by focusing on the objects of the past, future, and present, one can, in turn, give rise to recollection of past lives (pūrva-nivāsānusmṛti-jñāna), mindfulness (smṛti), hope for the future (āśā), and knowledge of others' minds (para-citta-jñāna) without dependence. Since the past and future are spoken of and have a real nature, they must be real. However, real things are of two kinds: those that have function and those that only have essence. Things that have function are of two kinds: those that have capacity and those that lack capacity. This has already been explained. Things that only have essence, that is, unreal things, are also of two kinds: those that depend on the real and those that depend on the unreal. These two kinds are like a pot and an army, respectively. However, having capacity cannot be called function, and all function can also be called capacity. According to different functions, it was previously said that there is a lack. With this reasoning, the aggregates (skandha) exist in the mind, and should...

固立宗去來定有。由有因果染離染事。自性非虛說為實有。非如現在得實有名。現見世間有同時法。體相雖一而有性殊。如地界等內外性異。受等自他樂等性別。此性與有理定無差。性既有殊。有必有別。由是地等體相雖同而可說為內外性別。受等領等體相雖同。而可說為樂等性別。又如眼等。在一相續清凈所造色體相同。而於其中有性類別。以見聞等功能別故。非於此中功能異有可有性等功能差別。然見等功能即眼等有。由功能別故有性定別。故知諸法有同一時體相無差。有性類別。既現見有法體同時。體相無差有性類別。故知諸法歷三世時。體相無差有性類別。故過未有與現有異。寧知三世容皆實有。頌曰。

三世有由說　　二有境果故　說三世有故　　許說一切有

論曰。實有過去未來現在。了教正理俱極成故。現在諸法實有極成。何教理證去來實有。且由經中世尊說故。謂世尊說。過去未來色尚非常。何況現在。若能如是觀色非常。則諸多聞聖弟子眾。於過去色勤修厭舍。于未來色勤斷欣求。現在色中勤厭離滅。若過去色非有。不應多聞聖弟子眾於過去色勤修厭舍。以過去色是有。故應多聞聖弟子眾於過去色勤修厭舍。若未來色非有。不應多聞聖弟子眾于未來色勤斷欣求。以未來色是有。故應多

【現代漢語翻譯】現代漢語譯本固立宗（Sautrāntika，經量部）認為過去、現在、未來都是真實存在的。因為有因果關係，以及染污和清凈的差別。自性不是虛假的，所以說是真實存在。但不是像現在這樣獲得真實的名義。現在可以看到世間有同時存在的法，它們的體性和相貌雖然相同，但性質卻不同，比如地界等，有內部和外部的性質差異；感受等，有自己和他人的快樂等性質差別。這種性質和存在在道理上沒有差別。性質既然有差別，存在必定有區別。因此，地等體性和相貌雖然相同，但可以說成是內部和外部的差別；感受等領受的體性和相貌雖然相同，但可以說成是快樂等的差別。又比如眼等，在同一相續中，由清凈所造的色體相同，但在其中有性質的類別，因為見聞等功能不同。不是說在這裡功能不同，就有可有性等功能的差別。然而，見等功能就是眼等所具有的。因為功能不同，所以存在的性質必定不同。因此，要知道諸法有同一時間體性和相貌沒有差別，但有性質類別的。既然現在看到有法體同時存在，體性和相貌沒有差別，但有性質類別，所以要知道諸法經歷過去、現在、未來三世時，體性和相貌沒有差別，但有性質類別。所以過去和未來與現在有差異。怎麼知道三世都真實存在呢？頌詞說：

『三世有由說，二有境果故，說三世有故，許說一切有。』

論述說：過去、未來、現在都是真實存在的，因爲了義的教法和正確的道理都極力證明這一點。現在諸法真實存在這一點已經極力成立。那麼，用什麼教法和道理來證明過去和未來真實存在呢？首先，因為世尊在經中這樣說。世尊說：『過去的、未來的色尚且不是常恒的，何況是現在的呢？』如果能夠這樣觀察色不是常恒的，那麼很多聽聞佛法的聖弟子眾，對於過去的色勤奮地修習厭離和捨棄，對於未來的色勤奮地斷除欣求，對於現在的色勤奮地厭離和滅除。如果過去的色不存在，就不應該有多聞的聖弟子眾對於過去的色勤奮地修習厭離和捨棄。因為過去的色是存在的，所以應該有多聞的聖弟子眾對於過去的色勤奮地修習厭離和捨棄。如果未來的色不存在，就不應該有多聞的聖弟子眾對於未來的色勤奮地斷除欣求。因為未來是存在的，所以應該多

【English Translation】 English version The Sautrāntikas (Sautrāntika, those who uphold the sūtras) firmly establish that the past, present, and future exist. This is because there are causes and effects, and because of the matters of defilement and purification. Since their own-nature is not false, they are said to be truly existent. However, they do not exist in the same way as the present, which has obtained a real name. We can see in the world that there are phenomena that exist simultaneously, whose substance and appearance are the same, but whose natures are different, such as the earth element, which has internal and external nature differences; feelings, which have differences in the nature of one's own and others' happiness, etc. This nature and existence are not different in principle. Since natures are different, existence must be different. Therefore, although the substance and appearance of earth, etc., are the same, they can be said to have internal and external differences. Although the substance and appearance of feelings, etc., are the same, they can be said to have differences in happiness, etc. Also, like the eyes, etc., in the same continuum, the material form created by purity is the same, but within them, there are categories of nature because of the different functions of seeing, hearing, etc. It is not that there are differences in functions such as potentiality, etc., because of different functions here. However, the functions of seeing, etc., are what the eyes, etc., possess. Because the functions are different, the nature of existence is definitely different. Therefore, know that phenomena have the same substance and appearance at the same time, without difference, but have categories of nature. Since we now see that there are phenomena that exist simultaneously, whose substance and appearance are the same, but have categories of nature, we should know that when phenomena experience the three times of past, present, and future, their substance and appearance are the same, but they have categories of nature. Therefore, the past and future are different from the present. How do we know that all three times truly exist? The verse says:

'The three times exist because it is said, because of the objects and results of the two existences, because it is said that the three times exist, it is accepted that all exists.'

The treatise says: The past, future, and present truly exist because both definitive teachings and correct reasoning extremely prove this. The real existence of present phenomena is extremely established. Then, what teachings and reasoning prove that the past and future truly exist? First, because the World Honored One said so in the sūtras. The World Honored One said: 'Even the past and future form are not permanent, let alone the present?' If one can observe form as impermanent in this way, then many learned noble disciples will diligently cultivate aversion and abandonment towards past form, diligently cut off seeking after future form, and diligently cultivate aversion and cessation towards present form. If past form did not exist, then learned noble disciples should not diligently cultivate aversion and abandonment towards past form. Because past form exists, learned noble disciples should diligently cultivate aversion and abandonment towards past form. If future form did not exist, then learned noble disciples should not diligently cut off seeking after future form. Because the future exists, they should

聞聖弟子眾于未來色勤斷欣求。又契經言。業雖過去盡滅變壞。而猶是有。何緣知此。所引契經。說有去來。定是了義曾無餘處。決定遮止。猶如補特伽羅等故。謂雖處處說有補特伽羅。而可說為實無有體。又契經等分明遮故。由此說有補特伽羅。所有契經皆非了義。又如經說。應害父母。理亦應是不了義經。以余經言。是無間業。無間必墮捺落迦故。又如經言。諸習欲者無有惡業而不能作。此亦應是不了義經。以余經中遮諸聖者由故思造諸惡業故。如是等類隨應當知。非此分明決定說有去來世已。復于余處分明決定遮有去來。可以準知。此非了義。然此決定是了義說。以越余經不了相故。豈不亦有遮去來經。如勝義空契經中說。眼根生位無所從來。眼根滅時無所造集。本無今有有已還去。若未來世先有眼根。則不應言本無今有。此意遮眼來從火輪。或從自性或從自在。眼根滅時還造集彼。為顯正義故次復言。本無今有有已還去。因中無果故說本無。或約作用故說今有。又具二緣識方生故。謂契經說。識二緣生。如契經言。眼色為緣生於眼識。如是乃至意法為緣生於意識。若未來世非實有者。能緣彼識應闕二緣。既說二緣能生於識。此則唯說實及假依。為根為境方能生識。二唯用彼為自性故。非無可為二緣所攝。由此

知佛已方便遮無為所緣識亦得起。既緣過未識亦得生。故知去來體是實有。又一切識必有境故。謂見有境識方得生。如世尊言。各各了別彼彼境相。名識取蘊所了者何。謂色至法。非彼經說。有識無境。由此應知。緣去來識定有境故。實有去來。又已謝業有當果故。謂先所造善不善業。待緣招當愛非愛果。思擇業處已廣成立。非業無間異熟果生。非當果生時異熟因現在。若過去法其體已無。則應無因有果生義。或應彼果畢竟不生。由此應知去來實有。諸有處俗及出家人。信有如前所辯三世。及有真實三種無為。方可自稱說一切有。以唯說有如是法故。許彼是說一切有宗。余則不然。有增減故。謂增益論者。說有真實補特伽羅。及前諸法。分別論者。唯說有現及過去世未與果業。剎那論者。唯說有現一剎那中十二處體。假有論者。說現在世所有諸法亦唯假有。都無論者。說一切法都無自性皆似空花。此等皆非說一切有。經唯總說一切有者。謂十二處曾不別說。唯現在有無有去來。處處經說去來是有。故說一切有通三世無為。唯執現在少分有論。不應自稱說一切有。如說現在唯假有論及都無論。不可自稱說一切有。彼亦應爾。由彼所言違背聖教及正理故。為遮實有補特伽羅。及為總開有所知法。佛為梵志說如是言。一切有

【現代漢語翻譯】現代漢語譯本：如果認識到佛陀已經方便地遮止了以『無為』（Nirvana，不生不滅的境界）為所緣的『識』（consciousness），那麼緣於過去和未來的『識』也能夠生起。因此可知，過去和未來的體性是真實存在的。而且，一切『識』必定有其所緣的『境』（object），也就是說，見到有『境』，『識』才能生起。正如世尊所說：『各自了別那些境相，名為識。』那麼，『取蘊』（Skandha of grasping）所了別的又是什麼呢？就是從『色』（form）到『法』（dharma）。並非那部經所說的，有『識』而無『境』。由此應該知道，緣於過去和未來的『識』，必定有其所緣的『境』，所以過去和未來是真實存在的。此外，已經消逝的『業』（karma）會有未來的果報。也就是說，先前所造的善業或不善業，等待因緣成熟，會招感可愛的或不可愛的果報。對於『業處』（karmasthana，業的處所）的思擇，已經廣泛地成立。不是沒有間隔地，『異熟果』（Vipaka，成熟的果報）就會產生。也不是當未來的果報產生時，異熟因才顯現。如果過去的法，其體性已經不存在，那麼就應該出現無因而有果的荒謬情況，或者應該出現那個果報畢竟不會產生的局面。由此應該知道，過去和未來是真實存在的。那些在家眾和出家眾，如果相信如前面所辨析的三世，以及真實存在的三種『無為』（Asamskrta dharmas，無為法），才可以自稱是『說一切有部』（Sarvastivada，一切有宗）。因為唯有宣說有這些法，才可被認為是『說一切有宗』，否則就不是，因為他們有所增減。所謂增益論者，說有真實的『補特伽羅』（Pudgala，補特伽羅，意為『人』或『個體』），以及前面所說的諸法。分別論者，只說有現在和過去世未給予果報的『業』。剎那論者，只說有現在一剎那中的十二處（十二處：眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六境）的體性。假有論者，說現在世的所有諸法也只是假有。都無論者，說一切法都沒有自性，都像是空中的花朵。這些都不是『說一切有部』。經中只是總說一切有，沒有分別地說，只有現在有，沒有過去和未來。處處經中都說過去和未來是有的。所以說，『一切有』通於三世和『無為』。唯獨執著現在少分有的論者，不應該自稱是『說一切有部』。正如說現在唯假有的論者和都無論者，不可自稱是『說一切有部』，他們也應該如此。因為他們所說的話，違背了聖教和正理。爲了遮止實有的『補特伽羅』，以及爲了總括地開示有所知的法，佛陀為梵志說了這樣的話：『一切有』。

【English Translation】 English version: If it is understood that the Buddha has skillfully prevented the arising of consciousness that takes 'Asamskrta' (Nirvana, the state of non-arising and non-ceasing) as its object, then consciousnesses that take the past and future as their objects can also arise. Therefore, it can be known that the nature of the past and future is truly existent. Moreover, all consciousnesses must have an object, meaning that consciousness can only arise when an object is seen. As the World-Honored One said, 'Each separately distinguishes those object-appearances, which is called consciousness.' What then is grasped by the 'Skandha of grasping'? It is from 'rupa' (form) to 'dharma'. It is not as that sutra says, that there is consciousness without an object. From this, it should be known that consciousnesses that take the past and future as their objects must have an object, so the past and future are truly existent. Furthermore, karma that has already passed will have future consequences. That is to say, the good or bad karma created earlier, waiting for the conditions to mature, will bring about desirable or undesirable consequences. The consideration of 'karmasthana' (the place of karma) has been widely established. It is not without interval that 'Vipaka' (mature result) arises. Nor is it that when the future result arises, the cause of Vipaka appears now. If the past dharma, its nature no longer exists, then there should be the absurd situation of a result arising without a cause, or there should be the situation that that result will never arise. From this, it should be known that the past and future are truly existent. Those laypeople and monastics, if they believe in the three times as analyzed earlier, as well as the truly existent three types of 'Asamskrta dharmas' (unconditioned dharmas), can call themselves 'Sarvastivadins' (those who say that everything exists). Because only by declaring that these dharmas exist can one be considered a 'Sarvastivadin', otherwise not, because they have additions or subtractions. The so-called additionists say that there is a real 'Pudgala' (person or individual), as well as the dharmas mentioned earlier. The distinctionists only say that there are karma in the present and past that have not given results. The momentaryists only say that there are the natures of the twelve ayatanas (twelve sources: the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and dharma) in one moment of the present. The illusionists say that all dharmas in the present world are also only illusory. The nihilists say that all dharmas have no self-nature and are like flowers in the sky. These are not 'Sarvastivadins'. The sutras only generally say that everything exists, without separately saying that only the present exists, and there is no past and future. Everywhere in the sutras it is said that the past and future exist. Therefore, it is said that 'everything exists' encompasses the three times and 'Asamskrta'. Those who only cling to a small part of the present should not call themselves 'Sarvastivadins'. Just as those who say that only the present is illusory and the nihilists cannot call themselves 'Sarvastivadins', they should also be like that. Because what they say contradicts the holy teachings and correct reasoning. In order to prevent the real 'Pudgala', and in order to generally reveal the knowable dharmas, the Buddha said this to the Brahmins: 'Everything exists'.

者唯十二處。是故去來決定實有。如是所許一切有宗。自古師承差別有幾。誰所立世最善可依。頌曰。

此中有四種　　類相位待異　第三約作用　　立世最為善

論曰。尊者法救作如是說。由類不同三世有異。彼謂諸法行於世時。由類有殊非體有異。如破金器作余物時。形雖有殊而體無異。又如乳變成於酪時。舍味勢等非舍顯色。如是諸法行於世時。從未來至現在。從現在入過去。雖捨得類非捨得體。尊者妙音作如是說。由相有別三世有異。彼謂諸法行於世時。過去正與過去相合。而不名為離現未相。未來正與未來相合。而不名為離過現相。現在正與現在相合。而不名為離過未相。如人正染一妻室時。于余姬媵不名離染。尊者世友作如是說。由位不同三世有異。彼謂諸法行於世時。至位位中作異異說。由位有別非體有異。如運一籌。置一名一。置百名百。置千名千。尊者覺天作如是說。由待有別三世有異。彼謂諸法行於世時。前後相待立名有異。非體非類非相有殊。如一女人待前待后。如其次第名女名母。如是諸法行於世時。待現未名過去。待過現名未來。待過未名現在。此四種說。一切有中傅說最初執法轉變。故應置在數論朋中。今謂不然。非彼尊者。說有為法其體是常歷三世時法隱法顯。但說諸法

【現代漢語翻譯】現代漢語譯本唯有十二處（ayatana，指眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六境）。因此，過去、現在、未來是真實存在的。像這樣主張的，就是一切有部（Sarvastivada）。自古以來，師承的差別有幾種？誰建立的理論最好，最值得遵循？頌文說：

這裡有四種，類、相、位、待（apeksha，依賴關係）的差異。第三種是根據作用（kriya，功能）來建立的，這種理論最為完善。

論曰：尊者法救（Dharmatrāta）這樣說，由於類（jati，種類）的不同，三世（過去、現在、未來）才有差異。他認為諸法（dharma，事物）在流轉於三世時，是由於種類不同而產生差異，而不是本體不同。就像把金器打碎做成其他東西時，形狀雖然改變了，但金子的本體並沒有改變。又如牛奶變成奶酪時，失去了味道、力量等，但並沒有失去顏色。同樣，諸法在流轉於三世時，從未來到現在，從現在到過去，雖然種類發生了變化，但本體並沒有改變。尊者妙音（Ghoshaka）這樣說，由於相（lakshana，特徵）的不同，三世才有差異。他認為諸法在流轉於三世時，過去與過去的特徵相結合，但不能說是脫離了現在和未來的特徵。未來與未來的特徵相結合，但不能說是脫離了過去和現在的特徵。現在與現在的特徵相結合，但不能說是脫離了過去和未來的特徵。就像一個人正在與一個妻子親近時，不能說他脫離了對其他姬妾的愛戀。尊者世友（Vasumitra）這樣說，由於位（avastha，狀態）的不同，三世才有差異。他認為諸法在流轉於三世時，到達不同的狀態時，就會有不同的說法。由於狀態不同，而不是本體不同。就像移動一個籌碼，放在個位上就叫做一，放在百位上就叫做百，放在千位上就叫做千。尊者覺天（Buddhadeva）這樣說，由於待（apeksha，依賴關係）的不同，三世才有差異。他認為諸法在流轉於三世時，前後相互依賴，因此名稱有所不同，而不是本體、種類、特徵有所不同。就像一個女人，相對於之前是女兒，相對於之後是母親，依次被稱為女兒和母親。同樣，諸法在流轉於三世時，相對於現在和未來，被稱為過去；相對於過去和現在，被稱為未來；相對於過去和未來，被稱為現在。這四種說法中，一切有部中流傳的最初的說法，執著於事物轉變，因此應該被歸類到數論派（Samkhya）中。但我們認為不是這樣。因為那位尊者並沒有說有為法（samskrta-dharma，因緣和合而成的法）的本體是常恒不變的，經歷三世時，法時隱時顯，只是說諸法

【English Translation】 English version Only the twelve ayatanas (sense bases, i.e., the six sense organs and their corresponding six objects). Therefore, the past, present, and future are definitively real. Such is the allowance of the Sarvastivada (the 'all exists' school). How many differences in ancestral teachings have there been since ancient times? Whose established theory is the best and most reliable? The verse says:

Here there are four kinds: difference in class (jati), characteristic (lakshana), state (avastha), and dependence (apeksha). The third, based on function (kriya), establishes the most excellent theory.

The treatise says: Venerable Dharmatrāta said thus: Due to the difference in class, the three times (past, present, future) are different. He believes that when dharmas (things, phenomena) proceed through the three times, the differences arise from the difference in class, not from the difference in substance. Just as when a gold vessel is broken and made into other things, although the shape changes, the substance of the gold does not change. Also, when milk turns into cheese, it loses its taste, strength, etc., but does not lose its color. Similarly, when dharmas proceed through the three times, from the future to the present, from the present to the past, although the class changes, the substance does not change. Venerable Ghoshaka said thus: Due to the difference in characteristic, the three times are different. He believes that when dharmas proceed through the three times, the past combines with the characteristics of the past, but it cannot be said to be separated from the characteristics of the present and future. The future combines with the characteristics of the future, but it cannot be said to be separated from the characteristics of the past and present. The present combines with the characteristics of the present, but it cannot be said to be separated from the characteristics of the past and future. Just as when a man is intimate with one wife, it cannot be said that he is separated from the affection for other concubines. Venerable Vasumitra said thus: Due to the difference in state, the three times are different. He believes that when dharmas proceed through the three times, different statements are made when they reach different states. The difference is due to the difference in state, not the difference in substance. Just as moving a counter, placing it in the ones place is called one, placing it in the hundreds place is called one hundred, placing it in the thousands place is called one thousand. Venerable Buddhadeva said thus: Due to the difference in dependence, the three times are different. He believes that when dharmas proceed through the three times, they depend on each other before and after, so the names are different, but the substance, class, and characteristics are not different. Just as a woman, relative to before, is a daughter, and relative to after, is a mother, and is called daughter and mother in sequence. Similarly, when dharmas proceed through the three times, they are called the past relative to the present and future; they are called the future relative to the past and present; they are called the present relative to the past and future. Among these four statements, the earliest statement circulating in the Sarvastivada, clinging to the transformation of things, should therefore be classified into the Samkhya school. But we think it is not so. Because that venerable one did not say that the substance of samskrta-dharmas (conditioned dharmas, dharmas arising from causes and conditions) is constant and unchanging, and that when passing through the three times, the dharma sometimes appears and sometimes disappears, but only said that dharmas

行於世時。體相雖同而性類異。此與尊者世友分同。何容判同數論外道第二第四立世相雜。故此四中第三最善。以約作用位有差別。由位不同立世有異。如我所辯。實有去來不違法性。聖教所許。若撥去來便違法性。譭謗聖教。有多過失。由此應知。尊者世友所立實有過去未來。符理順經無能傾動。謂彼尊者作如是言。佛于經中說有三世。此三世異云何建立。約作用立三世有異。謂一切行作用未有。名為未來。有作用時。名為現在。作用已滅。名為過去。非體有殊。此作用名為何所目。目有為法引果功能。即余性生時。能為因性義。若能依此立世有殊。或能作余無過辯異。智者應許名鑑理人。若有由迷立世別理。怖他難故棄捨聖言。或了義經撥為不了。許有現在言無去來。或許唯現仍是假有。或總非撥三世皆無。此等皆違聖教正理。智者應斥為迷理人。然我且依尊者世友。約作用立三世有殊。隨己堪能排諸過難。是故三世實有義成。諸有智人應隨信學。已辯隨眠。于如是位系如是事。復應思擇諸事未斷。彼必被系耶。設事被系。彼必未斷耶。若事未斷。彼必被繫有事被系。而非未斷系非未斷。其相云何。頌曰。

于見苦已斷　　余緣此隨眠　及前品已斷　　余緣此猶系

論曰。且見道位。苦智已生集智未

【現代漢語翻譯】現代漢語譯本：當（阿羅漢）行於世間時，雖然形體外貌相同，但內在的性質類別卻不同。這種情況與尊者世友（Vasumitra，一位論師）的觀點相似。怎麼能將（與佛教不同的觀點）與數論外道（Samkhya，古印度哲學流派）的第二和第四種關於世界相續的錯誤觀點相提並論呢？因此，這四種觀點中，第三種（尊者世友的觀點）最好，因為它從作用的角度區分了不同的階段。由於階段不同，所以建立世界有差異的觀點，正如我所辯論的那樣，真實地存在過去和未來，並不違反法的本性，這是聖教所允許的。如果否定過去和未來，就違反了法的本性，誹謗聖教，會有很多過失。由此應該知道，尊者世友所建立的過去和未來真實存在的觀點，符合道理，順應經義，沒有人能夠推翻。尊者世友曾這樣說：佛在經中說有三世（過去、現在、未來），這三世的差異是如何建立的呢？是從作用的角度來建立三世的差異。一切行的作用尚未產生時，稱為未來；作用正在產生時，稱為現在；作用已經滅去時，稱為過去。並非本體有差別，這種作用指的是什麼呢？指的是有為法（conditioned phenomena）引發結果的功能，也就是在其他性質產生時，能夠作為因的性質。如果能夠依據這個道理來建立世界有差異的觀點，或者能夠作出其他沒有過失的辯論，智者應該認可他是明辨事理的人。如果有人因為迷惑而建立世界有差異的道理，因為害怕被他人詰難而拋棄聖言，或者將了義經（definitive sutras）說成不了義經（interpretive sutras），允許有現在而否認過去和未來，或者認為只有現在仍然是假有，或者乾脆否定三世，認為三世都不存在，這些都違背了聖教的正理，智者應該斥責他們是迷惑于道理的人。然而，我且依據尊者世友從作用的角度來建立三世有差異的觀點，盡我所能地排除各種過失和困難。因此，三世真實存在的意義得以成立，有智慧的人應該隨順信受和學習。已經辨析了隨眠（anusaya，煩惱的潛在形式），在這樣的階段與這樣的事物相關聯。還應該思考，如果某些事物尚未斷除，那麼它們一定會被隨眠所繫縛嗎？假設某些事物被隨眠所繫縛，那麼它們一定尚未斷除嗎？如果某些事物尚未斷除，那麼它們一定會被隨眠所繫縛；有些事物被隨眠所繫縛，但並非尚未斷除。什麼叫做被隨眠所繫縛但並非尚未斷除呢？頌文說：『于見苦已斷，余緣此隨眠，及前品已斷，余緣此猶系。』論述：且在見道位（darshana-marga，見諦道，佛教修行道的第一階段），苦智（duhkha-jnana，對苦諦的智慧）已經生起，集智（samudaya-jnana，對集諦的智慧）尚未生起。

【English Translation】 English version: When (an Arhat) walks in the world, although the physical appearances are the same, the inherent natures are different. This situation is similar to the view of Venerable Vasumitra (a Buddhist scholar). How can (views different from Buddhism) be compared to the second and fourth erroneous views of the Samkhya (an ancient Indian philosophical school) regarding the continuity of the world? Therefore, among these four views, the third (the view of Venerable Vasumitra) is the best, because it distinguishes different stages from the perspective of function. Because the stages are different, the view that the world has differences is established, just as I have argued, that the past and future truly exist and do not violate the nature of the Dharma, which is permitted by the Holy Teaching. If the past and future are denied, it violates the nature of the Dharma, and slandering the Holy Teaching will have many faults. From this, it should be known that the view established by Venerable Vasumitra that the past and future truly exist is in accordance with reason and conforms to the meaning of the scriptures, and no one can overturn it. Venerable Vasumitra once said: The Buddha said in the scriptures that there are three times (past, present, and future). How are the differences between these three times established? The differences between the three times are established from the perspective of function. When the function of all actions has not yet arisen, it is called the future; when the function is arising, it is called the present; when the function has ceased, it is called the past. It is not that the essence is different. What does this function refer to? It refers to the function of conditioned phenomena to produce results, that is, the nature that can act as a cause when other natures arise. If one can establish the view that the world has differences based on this principle, or if one can make other arguments without faults, wise people should recognize him as a person who discerns principles. If someone establishes the principle that the world has differences because of delusion, abandons the Holy Words because he is afraid of being questioned by others, or says that definitive sutras are interpretive sutras, allows the present but denies the past and future, or thinks that only the present is still provisionally existent, or simply denies the three times, thinking that all three times do not exist, these all violate the correct principles of the Holy Teaching, and wise people should rebuke them as people who are deluded about principles. However, I will rely on Venerable Vasumitra's view of establishing the differences between the three times from the perspective of function, and do my best to eliminate various faults and difficulties. Therefore, the meaning that the three times truly exist is established, and wise people should follow, believe, and learn. The anusayas (latent forms of defilements) have been analyzed, and at this stage they are associated with such things. It should also be considered whether, if certain things have not yet been cut off, they must be bound by the anusayas? Suppose certain things are bound by the anusayas, must they not have been cut off? If certain things have not been cut off, then they must be bound by the anusayas; some things are bound by the anusayas, but they have not been cut off. What is called being bound by the anusayas but not having been cut off? The verse says: 『Having already cut off the view of suffering, the remaining conditions are the anusayas for this, and the previous category has been cut off, the remaining conditions are still bound by this.』 Discussion: Moreover, in the stage of the path of seeing (darshana-marga, the first stage of the Buddhist path of practice), the wisdom of suffering (duhkha-jnana, wisdom of the truth of suffering) has already arisen, and the wisdom of origination (samudaya-jnana, wisdom of the truth of the origin of suffering) has not yet arisen.

生。見苦所斷諸事已斷。見集所除遍行隨眠若未永斷。能緣此者於此猶系。及修道位隨何道生。九品事中前品已斷。余未斷品所有隨眠。能緣此者於此猶系。及聲兼明前前已斷後后未斷。皆能系義。何事有幾隨眠隨增。此中但應辯所緣相。謂辯何法何識所緣。則易了知。此所繫事定有爾所隨眠隨增。且法與識數各有幾。諸法雖多略為十六。三界五部及諸無漏。能緣彼識名數亦然。此中何法為幾識境。頌曰。

見苦集修斷　　若欲界所繫　自界三色一　　無漏識所行　色自下各三　　上一凈識境　無色通三界　　各三凈識行　見滅道所斷　　皆增自識行　無漏三界中　　后三凈識境

論曰。若欲界系見苦見集修所斷法。各五識緣。謂自界三。即如前說。及色界一。即修所斷。無漏第五。皆容緣故。且欲界系見苦斷法為自界三。識所緣者。謂欲見苦所斷一切。及欲見集所斷遍行。欲修所斷善無記識。色修所斷善識非余。無漏識中。唯法智品見集修斷。如應當知。若色界系。即前所說三部諸法各八識緣。謂自下三皆如前說。及上界一即修所斷。無漏第八皆容緣故。且色界系。見苦斷法為自界三。及上界一識所緣者。準前應知。為地獄三。識所緣者。謂欲見苦見集所斷上緣相應修斷善識。若無漏識唯類智

【現代漢語翻譯】現代漢語譯本生。見苦所斷諸事已斷。（見苦所斷：通過觀察苦諦而斷除的煩惱已經斷除。）見集所除遍行隨眠若未永斷。（見集所除遍行隨眠：通過觀察集諦而斷除的普遍存在的潛在煩惱，如果還沒有完全斷除。）能緣此者於此猶系。（能緣此者：能夠以此為所緣的對象，仍然會被此煩惱所束縛。）及修道位隨何道生。（修道位：在修道的階段，無論通過哪種道而生起。）九品事中前品已斷。（九品事：指煩惱的九個等級，前面的等級已經斷除。）余未斷品所有隨眠。（余未斷品：剩餘未斷除的等級的潛在煩惱。）能緣此者於此猶系。（能緣此者：能夠以此為所緣的對象，仍然會被此煩惱所束縛。）及聲兼明前前已斷後后未斷。（及聲兼明：並且進一步說明，前面的已經斷除，後面的還沒有斷除。）皆能系義。（皆能系義：都具有束縛的含義。）何事有幾隨眠隨增。（何事：什麼事物，有幾種潛在煩惱會隨之增長。）此中但應辯所緣相。（此中：在這裡，只需要辨別所緣的相狀。）謂辯何法何識所緣。（謂辯何法何識所緣：即辨別什麼法是哪個識的所緣。）則易了知。（則易了知：就容易瞭解。）此所繫事定有爾所隨眠隨增。（此所繫事：這個被束縛的事物，一定有相應的潛在煩惱隨之增長。）且法與識數各有幾。（且法與識數各有幾：法和識的數量各有多少。）諸法雖多略為十六。（諸法：各種法，雖然很多，但概括為十六種。）三界五部及諸無漏。（三界：欲界、色界、無色界，五部：見苦所斷、見集所斷、見滅所斷、見道所斷、修所斷，及諸無漏：以及各種無漏法。）能緣彼識名數亦然。（能緣彼識：能夠緣取那些法的識，其名稱和數量也是如此。）此中何法為幾識境。（此中：在這裡，什麼法是幾種識的境界。）頌曰：　見苦集修斷　　若欲界所繫　自界三色一　　無漏識所行　色自下各三　　上一凈識境　無色通三界　　各三凈識行　見滅道所斷　　皆增自識行　無漏三界中　　后三凈識境　　論曰。若欲界系見苦見集修所斷法。（欲界系：屬於欲界的，見苦見集修所斷法：通過觀察苦諦、集諦、修道而斷除的法。）各五識緣。（各五識緣：各有五種識可以緣取。）謂自界三。（謂自界三：即自身所在界的三種識。）即如前說。（即如前說：就像前面所說的那樣。）及一。（：色界，一：一種識。）即修所斷。（即修所斷：即通過修道而斷除的。）無漏第五。（無漏第五：第五種是無漏識。）皆容緣故。（皆容緣故：都能夠作為所緣的緣故。）且欲界系見苦斷法為自界三。（且欲界系見苦斷法：且欲界所繫的見苦所斷的法，為自界三：是自身所在界的三種識的所緣。）識所緣者。（識所緣者：作為識的所緣。）謂欲見苦所斷一切。（謂欲見苦所斷一切：即欲界見苦所斷的一切。）及欲見集所斷遍行。（及欲見集所斷遍行：以及欲界見集所斷的遍行煩惱。）欲修所斷善無記識。（欲修所斷善無記識：欲界修所斷的善和無記識。）色修所斷善識非余。（色修所斷善識非余：色界修所斷的善識，而不是其他的。）無漏識中。（無漏識中：在無漏識中。）唯法智品見集修斷。（唯法智品見集修斷：只有法智品能夠觀察集諦和修道而斷除煩惱。）如應當知。（如應當知：應當如實地瞭解。）若系。（：色界，系：所繫。）即前所說三部諸法各八識緣。（即前所說三部諸法：即前面所說的三部諸法，各八識緣：各有八種識可以緣取。）謂自下三皆如前說。（謂自下三：即自身所在界和地獄的三種識，皆如前說：都像前面所說的那樣。）及上界一即修所斷。（及上界一：以及上界的一種識，即修所斷：即通過修道而斷除的。）無漏第八皆容緣故。（無漏第八：第八種是無漏識，皆容緣故：都能夠作為所緣的緣故。）且系。（：色界，系：所繫。）見苦斷法為自界三。（見苦斷法：見苦所斷的法，為自界三：是自身所在界的三種識的所緣。）及上界一識所緣者。（及上界一識所緣者：以及上界的一種識的所緣。）準前應知。（準前應知：參照前面應當瞭解。）為地獄三。（為地獄三：作為地獄的三種識的所緣。）識所緣者。（識所緣者：作為識的所緣。）謂欲見苦見集所斷上緣相應修斷善識。（謂欲見苦見集所斷上緣相應修斷善識：即欲界見苦、見集所斷的，與上界為緣相應的修所斷的善識。）若無漏識唯類智。（若無漏識唯類智：如果是無漏識，只有類智。）

【English Translation】 English version Sentient beings. The afflictions severed by the insight into suffering have already been severed. If the pervasive latent tendencies to affliction eliminated by the insight into the origin of suffering have not been completely severed, those who can take this as an object of cognition are still bound by it. And in the stage of cultivating the path, whichever path arises, among the nine categories of afflictions, the earlier categories have been severed, but the latent tendencies to affliction of the remaining unsevered categories, those who can take this as an object of cognition are still bound by it. And it is also clearly stated that the earlier ones have been severed, and the later ones have not been severed, all have the meaning of binding. What things have how many latent tendencies to affliction increasing along with them? Here, one should only distinguish the characteristics of the object of cognition. That is, distinguishing what dharma is the object of cognition of what consciousness, then it is easy to understand. The things that are bound by this definitely have that many latent tendencies to affliction increasing along with them. And how many are the numbers of dharmas and consciousnesses respectively? Although there are many dharmas, they are briefly summarized as sixteen: the three realms (desire realm, form realm, formless realm), the five categories (afflictions severed by insight into suffering, origin, cessation, path, and those severed by cultivation), and all the unconditioned (anāsrava). The names and numbers of the consciousnesses that can cognize those dharmas are also the same. Among these, what dharma is the object of how many consciousnesses? The verse says: Those severed by insight into suffering, origin, and cultivation, If bound to the desire realm, The three of its own realm, one of the form realm, Are the objects of unconditioned consciousness. The form realm, each three from its own and lower realms, One pure consciousness from the upper realm is the object. The formless realm pervades the three realms, Each three pure consciousnesses are the objects. Those severed by insight into cessation and path, All increase the activity of their own consciousnesses. Among the unconditioned in the three realms, The latter three are the objects of pure consciousness. The treatise says: If the dharmas bound to the desire realm that are severed by insight into suffering, origin, and cultivation, each is cognized by five consciousnesses. That is, the three of its own realm, as previously stated, and one of the form realm, that is, those severed by cultivation, and the fifth is unconditioned consciousness, all can be objects of cognition. And the dharmas of the desire realm that are severed by insight into suffering are the objects of the three consciousnesses of its own realm. That is, all those severed by insight into suffering in the desire realm, and the pervasive afflictions severed by insight into the origin in the desire realm, the wholesome and neutral consciousnesses severed by cultivation in the desire realm, and the wholesome consciousnesses severed by cultivation in the form realm, but not others. Among the unconditioned consciousnesses, only the insight into the origin and the afflictions severed by cultivation in the category of the dharma-knowledge (dharmajñāna) should be understood accordingly. If bound to the form realm, the dharmas of the three categories mentioned earlier are each cognized by eight consciousnesses. That is, the three of its own and lower realms are all as previously stated, and one of the upper realm, that is, those severed by cultivation, and the eighth is unconditioned consciousness, all can be objects of cognition. And the dharmas of the form realm that are severed by insight into suffering are the objects of the three consciousnesses of its own realm, and one consciousness of the upper realm. It should be understood in accordance with the previous explanation. As for the three consciousnesses of the lower realm, the wholesome consciousnesses severed by cultivation that are related to the upper realm, which are severed by insight into suffering and origin in the desire realm, are the objects. If it is unconditioned consciousness, only the knowledge of kinds (anvayajñāna).

品。見集修斷。如應當知。若無色系。即前所說三部諸法各十識緣。謂三界三皆如前說。無漏第十皆容緣故。準色界系如應當知。見滅見道所斷諸法。應知一一增自識緣。此復云何。謂欲界系見滅所斷為六識緣。五識即如前增欲見滅斷見道所斷。義準應知。色無色系見滅道斷隨應為九十一識緣八十如前各增自識。若無漏法為十識緣。謂三界中各后三部。即見滅道修所斷識。無漏第十皆容緣故。不委釋者。如應當思。應以如前所略建立十六法。識蘊在心中。思擇隨眠所隨增事。恐文煩廣略示方隅。且有問言。所繫事內眼根有幾隨眠隨增。應觀眼根總唯有二。謂欲色界各修所斷此隨所應欲色修斷及彼遍行隨眠隨增。若有問言。緣眼根識復有幾種隨眠隨增。應觀此識總有八種。謂欲色界各有三識。即見苦集所斷遍俱及修所斷。合而成六。無色界一。即修所斷空處近分所攝善識。無漏第八皆緣眼根。且應了知一切無漏。決定不為隨眠隨增。前七隨應欲色各三部。無色修斷遍隨眠隨增。謂欲界系。見苦所斷遍行俱識。欲見苦斷見集斷遍。隨眠隨增翻此應知。見集斷識修所斷識。欲修所斷及諸遍行。隨眠隨增準此應知。色界三識。無色善識。能緣第四靜慮眼根。無色修斷及彼遍行隨眠隨增。若復有問言。緣緣眼根。識復有幾種隨眠

【現代漢語翻譯】現代漢語譯本：品。見集修斷，如應當知。若無色系，即前所說三部諸法各十識緣。謂三界三皆如前說。無漏第十皆容緣故。準系如應當知。見滅見道所斷諸法，應知一一增自識緣。此復云何？謂欲界系見滅所斷為六識緣，五識即如前增欲見滅斷見道所斷，義準應知。色無色系見滅道斷隨應為九十一識緣，八十如前各增自識。若無漏法為十識緣，謂三界中各后三部，即見滅道修所斷識，無漏第十皆容緣故。不委釋者，如應當思。應以如前所略建立十六法，識蘊在心中，思擇隨眠所隨增事。恐文煩廣略示方隅。且有問言，所繫事內眼根有幾隨眠隨增？應觀眼根總唯有二，謂欲各修所斷此隨所應欲色修斷及彼遍行隨眠隨增。若有問言，緣眼根識復有幾種隨眠隨增？應觀此識總有八種，謂欲各有三識，即見苦集所斷遍俱及修所斷，合而成六。無一，即修所斷空處近分所攝善識。無漏第八皆緣眼根，且應了知一切無漏，決定不為隨眠隨增。前七隨應欲色各三部，無色修斷遍隨眠隨增。謂欲界系，見苦所斷遍行俱識，欲見苦斷見集斷遍，隨眠隨增翻此應知。見集斷識修所斷識，欲修所斷及諸遍行，隨眠隨增準此應知。**三識，無色善識，能緣第四靜慮眼根，無色修斷及彼遍行隨眠隨增。若復有問言，緣緣眼根，識復有幾種隨眠

【English Translation】 English version: Section. The seeing-collection-cultivation severance, should be known as it should be. If it is of the Formless Realm, it is the ten consciousnesses-conditions of each of the three categories of dharmas mentioned earlier. That is, the three realms and three categories are all as described before. The tenth unconditioned (Anasrava) encompasses all conditions. According to the [unclear term] realm, it should be known as it should be. The dharmas severed by seeing-cessation and seeing-path, it should be known that each increases its own consciousness-condition. What is this? It means that the desire realm's seeing-cessation severance is six consciousness-conditions. The five consciousnesses are as before, increasing the desire realm's seeing-cessation severance and seeing-path severance. The meaning should be known accordingly. The form and formless realms' seeing-cessation-path severance accordingly are ninety-one consciousness-conditions. Eighty are as before, each increasing its own consciousness. If it is an unconditioned dharma, it is ten consciousness-conditions. That is, the latter three categories in each of the three realms, namely the seeing-cessation-path and cultivation severance consciousnesses. The tenth unconditioned encompasses all conditions. Those not explained in detail should be contemplated as they should be. One should use the sixteen dharmas established summarily as before, with the consciousness aggregate in mind, contemplating the matters increased by the accompanying latent tendencies (Sleeper). Fearing the text would be cumbersome and extensive, a brief indication of the direction is given. Furthermore, there is a question: within the matters related to the object, how many latent tendencies increase with the eye-faculty? It should be observed that the eye-faculty in total has only two, namely the desire [unclear term] each severed by cultivation. Accordingly, the desire and form realms' cultivation severance and their pervasive latent tendencies increase. If there is a question: how many kinds of latent tendencies increase with the consciousness that conditions the eye-faculty? It should be observed that this consciousness in total has eight kinds, namely the desire [unclear term] each having three consciousnesses, that is, those severed by seeing-suffering-collection, the pervasive together, and those severed by cultivation, totaling six. The formless [unclear term] has one, namely the good consciousness included in the proximity of the sphere of nothingness, severed by cultivation. The eighth unconditioned all condition the eye-faculty, and it should be understood that all unconditioned, definitely do not increase with latent tendencies. The previous seven accordingly, the desire and form realms each have three categories, and the formless realm's cultivation severance and pervasive latent tendencies increase. That is, the desire realm's seeing-suffering severance and pervasive accompanying consciousness, the desire realm's seeing-suffering severance, seeing-collection severance, and pervasive latent tendencies increase. Reversing this, it should be known. The seeing-collection severance consciousness and cultivation severance consciousness, the desire realm's cultivation severance and all pervasive latent tendencies increase. Accordingly, it should be known. The [unclear term]'s three consciousnesses, the formless realm's good consciousness, can condition the eye-faculty of the fourth dhyana (meditative absorption). The formless realm's cultivation severance and its pervasive latent tendencies increase. If there is another question: how many kinds of latent tendencies increase with the consciousness that conditions the condition of the eye-faculty?

隨增。應觀此識有十三種。謂於三界各有四識。除見滅斷。合成十二。並諸無漏識能緣緣眼根。此隨所應三界四部。除見滅斷隨眠隨增。謂欲界系。見苦所斷遍行俱識能緣眼根。此識容為欲見苦斷。見集斷遍修道所斷善無記識。及色界系修斷善識。並法智品無漏識緣。此諸能緣緣眼根識。隨應欲界見苦見集修道所斷。色修所斷及彼遍行。隨眠隨增。余隨所應。當如理釋。乃至無漏緣眼根識。此識容為三界所繫。見道所斷無漏緣識。修所斷善無漏識緣。此諸能緣緣眼根識。隨應三界見道所斷。修所斷遍隨眠隨增。若別疏條前十二種。各有爾所隨眠隨增。應言欲界見苦所斷。諸緣緣識。欲見苦斷見集斷遍隨眠隨增。翻此應知。見集斷識修所斷識。欲修所斷及諸遍行隨眠隨增。見道斷識欲見道斷。及諸遍行隨眠隨增。然無漏緣唯相應縛。所餘但作所緣隨增。準此應知。色無色界有差別者。見道斷識欲界上界。如次應知緣法類品緣眼根識。余所繫事例眼應思。今於此中復應思擇。若心由彼名有隨眠。彼於此心定隨增不。此不決定。謂彼隨眠未斷隨增。非已斷故。如本論說。彼於此心或有隨增。或不隨增。云何隨增。謂彼隨眠與此心相應。及緣心未斷。云何不隨增。謂彼隨眠與此心相應。已得永斷。何等名曰有隨眠心。有隨眠名

依何義立。復由何等名有隨眠。且前所言。三界各五部十五種識名有隨眠心。如是諸心各有二種。謂遍非遍行。有漏無漏緣。染不染心。有差別故。依二義立有隨眠名。一是隨眠所隨增故。二以隨眠為助伴故。由隨眠故名有隨眠。相應隨眠通斷未斷。所緣唯未斷心名有隨眠。云何與心相應煩惱。乃至未斷於心隨增。謂彼隨眠能引起得。於心相續能為拘礙。又與來世為同類因。引相續中心等流起故。乃至未斷說於心隨增。斷則不然。無隨增義。非由斷故。令彼離心。故雖已斷而名有彼。以助伴性不可壞故。謂對治力于相續中能遮隨眠令不現起。及能遮彼所引起得。於心相續不為拘礙。故說已斷。相應隨眠。無隨增理。非對治力能遮隨眠俱行伴性。故彼雖已斷心名有隨眠。若諸隨眠緣心未斷。隨心斷未斷於心隨增故。恒令心得有隨眠名。若彼緣心隨眠已斷。心不由彼名有隨眠。道力令心離隨眠故。雖為助伴及能所緣。俱非道力能令相離。而對助伴能所緣疏。故此有名。唯據未斷助伴性親。斷亦名有。此中身見相應之心。由所相應無明身見隨增伴性。名有隨眠。由自部余見集斷遍唯隨增性名有隨眠。所餘俱非。故非有彼。其餘見苦見集所斷遍不遍心。如理應思。見滅所斷邪見俱心。由所相應無明邪見隨增伴性。名有隨眠。由

【現代漢語翻譯】現代漢語譯本根據什麼意義而建立『有隨眠』（Sui Mian，latent tendencies）這個概念？又根據什麼樣的名稱，才說有隨眠？之前所說的，三界（Tri Dhatu，three realms of existence）各有五部（five categories）十五種識（fifteen types of consciousness），稱為『有隨眠心』。這些心各有兩種情況，即遍行（universal）和非遍行（non-universal），有漏（tainted）和無漏（untainted）的緣（conditions），以及染污（defiled）和不染污（undefiled）的心，因為有這些差別，所以根據兩種意義建立『有隨眠』這個名稱：一是隨眠所隨逐增長的緣故；二是以隨眠作為助伴的緣故。因為有隨眠的緣故，所以稱為『有隨眠』。與心相應的隨眠，通於已斷和未斷。所緣（object）唯有未斷的心，才稱為『有隨眠』。如何理解與心相應的煩惱（Kleshas，afflictions），乃至未斷時，在心中隨逐增長？這是說，那些隨眠能夠引起（cause）獲得（attainment），對於心的相續（continuity）能夠成為拘礙（hindrance）。又與來世（future life）作為同類因（cause of the same kind），引導相續中的心等流（flowing alike）生起，所以說乃至未斷時，在心中隨逐增長。斷了就不是這樣，沒有隨逐增長的意義。不是因為斷了的緣故，就使那些隨眠離開心。所以雖然已經斷了，仍然稱為『有彼』，因為助伴的性質不可破壞。這是說，對治力（antidotal power）在相續中能夠遮止隨眠，使它不現起，以及能夠遮止那些隨眠所引起的獲得，對於心的相續不成為拘礙，所以說已經斷了。相應的隨眠，沒有隨逐增長的道理。不是對治力能夠遮止隨眠的俱行伴性（accompanying nature）。所以那些隨眠雖然已經斷了，心仍然稱為『有隨眠』。如果那些隨眠緣於心而未斷，隨心斷或未斷，就在心中隨逐增長，所以恒常使心得到『有隨眠』的名稱。如果那些隨眠緣於心而已經斷了，心就不因為那些隨眠而稱為『有隨眠』，因為道力（path power）使心離開隨眠。雖然作為助伴以及能夠成為所緣，但都不是道力能夠使之相離的，而是對助伴和所緣有所疏遠。所以這個名稱，只是根據未斷的助伴性質的親近性。斷了也稱為『有』。這裡，與身見（Satkayadrishti，belief in a self）相應的心，由於所相應的無明（Avidya，ignorance）和身見的隨逐增長伴性，稱為『有隨眠』。由於自部（own category）的其餘見（views）的集斷（abandoned by the path of accumulation），遍行（universal）的唯有隨逐增長的性質，稱為『有隨眠』。其餘的都不是，所以不是有彼。其餘的見苦（abandoned by the path of seeing suffering），見集（abandoned by the path of seeing origin）所斷的遍和不遍的心，應該如理思維。見滅（abandoned by the path of seeing cessation）所斷的邪見（Micchaditthi，wrong view）俱心，由於所相應的無明和邪見的隨逐增長伴性，稱為『有隨眠』。

【English Translation】 English version According to what meaning is the concept of 'having latent tendencies' (Sui Mian) established? And according to what names is it said that there are latent tendencies? As previously stated, each of the three realms (Tri Dhatu) has five categories (five categories) and fifteen types of consciousness (fifteen types of consciousness), which are called 'minds with latent tendencies'. Each of these minds has two conditions, namely universal (universal) and non-universal (non-universal), tainted (tainted) and untainted (untainted) conditions, as well as defiled (defiled) and undefiled (undefiled) minds. Because of these differences, the name 'having latent tendencies' is established based on two meanings: first, because the latent tendencies are followed and increased; second, because the latent tendencies are used as companions. Because of having latent tendencies, it is called 'having latent tendencies'. The latent tendencies corresponding to the mind are common to both abandoned and unabandoned. Only the unabandoned mind that is the object (object) is called 'having latent tendencies'. How to understand the afflictions (Kleshas) corresponding to the mind, and even when they are not abandoned, they increase in the mind? This means that those latent tendencies can cause (cause) attainment (attainment), and can become a hindrance (hindrance) to the continuity (continuity) of the mind. Moreover, they serve as a cause of the same kind (cause of the same kind) for future lives (future life), guiding the minds in the continuum to arise in a similar flow (flowing alike), so it is said that even when they are not abandoned, they increase in the mind. It is not like this when they are abandoned, there is no meaning of increasing. It is not because they are abandoned that those latent tendencies leave the mind. Therefore, even though they have been abandoned, they are still called 'having them', because the nature of companionship cannot be destroyed. This means that the antidotal power (antidotal power) can prevent the latent tendencies from arising in the continuum, and can prevent the attainment caused by those latent tendencies, and does not become a hindrance to the continuity of the mind, so it is said that they have been abandoned. The corresponding latent tendencies have no reason to increase. It is not that the antidotal power can prevent the accompanying nature (accompanying nature) of the latent tendencies. Therefore, even though those latent tendencies have been abandoned, the mind is still called 'having latent tendencies'. If those latent tendencies are related to the mind and have not been abandoned, they increase in the mind whether the mind is abandoned or not, so they constantly cause the mind to have the name 'having latent tendencies'. If those latent tendencies are related to the mind and have been abandoned, the mind is not called 'having latent tendencies' because of those latent tendencies, because the path power (path power) causes the mind to leave the latent tendencies. Although they serve as companions and can become objects, they cannot be separated by the power of the path, but are alienated from companions and objects. Therefore, this name is only based on the intimacy of the unabandoned companion nature. Abandoned ones are also called 'having'. Here, the mind corresponding to the belief in a self (Satkayadrishti) is called 'having latent tendencies' because of the accompanying nature of the ignorance (Avidya) and the belief in a self that correspond to it. Because the remaining views (views) of its own category (own category) are abandoned by the path of accumulation (abandoned by the path of accumulation), and the universal (universal) only has the nature of increasing, it is called 'having latent tendencies'. The rest are not, so they do not have them. The remaining minds that are abandoned by the path of seeing suffering (abandoned by the path of seeing suffering) and abandoned by the path of seeing origin (abandoned by the path of seeing origin), both universal and non-universal, should be thought of reasonably. The mind associated with wrong view (Micchaditthi) that is abandoned by the path of seeing cessation (abandoned by the path of seeing cessation) is called 'having latent tendencies' because of the accompanying nature of the ignorance and wrong view that correspond to it.

自部攝有漏緣遍唯隨增性。名有隨眠。所餘俱非。故非有彼。其餘見滅見道所斷。若緣無漏緣有漏心。如其所應例應思擇。修道所斷貪相應心。由所相應無明及愛隨增伴性。名有隨眠。由自部余及諸遍行唯隨增性。名有隨眠。所餘俱非。故非有彼。余修所斷煩惱俱心。如其所應例應思擇。諸修所斷不染污心。由自部攝隨眠及遍唯隨增性。名有隨眠。如是所論皆約未斷。彼若斷已有伴性者。唯由伴性名有隨眠。依此義門應作略說。頌曰。

有隨眠心二　　謂有染無染　有染心通二　　無染局隨增

論曰。有隨眠心總有二種。有染無染心差別故。于中有染所有隨眠。若未斷時。相應具二所緣唯一。若已斷時。相應有一所緣都無。彼無染心所有煩惱。唯未斷位名有隨眠。斷已都無。非助伴故。此緣無染所有隨眠。在有心前。或俱時斷。斷緣染者通前後俱。相應與心必俱時斷。故染通二。名有隨眠。無染局一。有隨增性。

說一切有部顯宗論卷第二十六大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第二十七

尊者眾賢造

三藏法師玄奘奉　詔譯辯隨眠品第六之三

如上所辯十種隨眠。次第生時誰前誰后。諸隨眠起無定次第。可一切后一切

【現代漢語翻譯】現代漢語譯本自部所攝、緣于有漏、具有普遍性和隨增性的煩惱，稱為『有隨眠』（Anusaya，潛在的煩惱）。其餘情況則兩者都不是，因此不稱為『有隨眠』。其餘的煩惱是見滅道和見道所斷的。如果緣于無漏、緣于有漏的心，應根據具體情況進行考慮。修道所斷的與貪相應的煩惱，由於其相應的無明和愛具有隨增伴隨的性質，因此稱為『有隨眠』。由於自部、其餘部以及所有普遍存在的煩惱都具有隨增性，因此稱為『有隨眠』。其餘情況則兩者都不是，因此不稱為『有隨眠』。其餘修道所斷的與煩惱相應的心，應根據具體情況進行考慮。所有修道所斷的不染污心，由於其自部所攝的隨眠和普遍存在的煩惱只具有隨增性，因此稱為『有隨眠』。以上所討論的都是指未斷除煩惱的情況。如果這些煩惱已經被斷除，但仍有伴隨性質，則僅由於其伴隨性質而稱為『有隨眠』。根據這個意義，應該作一個簡略的總結，偈頌如下：『有隨眠心有二種，即有染和無染；有染心通前後俱，無染心侷限於隨增。』論曰：有隨眠心總共有兩種，因為有染污心和無染污心的差別。其中，對於有染污心的所有隨眠，如果未斷除時，相應的心具有兩種性質（所緣和隨增），所緣只有一個。如果已經斷除時，相應的心只有一種性質（隨增），所緣則完全沒有。那些無染污心的所有煩惱，只有在未斷除的狀態下才稱為『有隨眠』，斷除后則完全沒有，因為它們不能作為助伴。這種緣于無染污心的所有隨眠，可以在有心之前或與有心同時斷除。斷除緣于染污心的隨眠，則可以發生在前後或同時。相應的心與心必須同時斷除，因此染污心通前後俱。稱為『有隨眠』的無染污心侷限於一種情況，即具有隨增性。《說一切有部顯宗論》卷第二十六《阿毗達磨藏顯宗論》卷第二十七尊者眾賢造三藏法師玄奘奉詔譯辯隨眠品第六之三如上所辯的十種隨眠，次第生起時，誰先誰后？諸隨眠的生起沒有固定的次第，可以一切后一切。

【English Translation】 English version Those afflictions included in one's own category, associated with defilement, pervasive, and having the nature of increase, are called 'Anusaya' (latent afflictions). The remaining cases are neither, so they are not called 'Anusaya'. The remaining afflictions are those severed by the Path of Seeing of Cessation and the Path of Seeing. If they are associated with the unconditioned or with defiled minds, they should be considered accordingly. Afflictions associated with greed, which are severed by the Path of Cultivation, are called 'Anusaya' because their associated ignorance and craving have the nature of increase and accompaniment. Because afflictions included in one's own category, other categories, and all pervasive afflictions have only the nature of increase, they are called 'Anusaya'. The remaining cases are neither, so they are not called 'Anusaya'. The remaining afflictions associated with afflictions, which are severed by the Path of Cultivation, should be considered accordingly. All unpolluted minds severed by the Path of Cultivation are called 'Anusaya' because the Anusaya and pervasive afflictions included in their own category have only the nature of increase. All the above discussions refer to the state before the afflictions are severed. If these afflictions have been severed but still have an accompanying nature, they are called 'Anusaya' only because of their accompanying nature. Based on this meaning, a brief summary should be made, as follows: 'There are two kinds of minds with Anusaya: defiled and undefiled; Defiled minds are both before and after, undefiled minds are limited to increase.' Treatise says: There are two kinds of minds with Anusaya in total, because there is a difference between defiled and undefiled minds. Among them, for all Anusaya of defiled minds, if they are not severed, the corresponding mind has two natures (object and increase), and there is only one object. If they have been severed, the corresponding mind has only one nature (increase), and there is no object at all. All afflictions of those undefiled minds are called 'Anusaya' only in the unsevered state, and there are none after severance, because they cannot serve as companions. All Anusaya associated with undefiled minds can be severed before or simultaneously with the mind. The severance of Anusaya associated with defiled minds can occur before, after, or simultaneously. The corresponding mind and the mind must be severed simultaneously, so defiled minds are both before and after. Undefiled minds called 'Anusaya' are limited to one case, that is, having the nature of increase. Abhidharma-samuccaya-bhasya-sastra, Volume 26 Abhidharma-kosa-sastra, Volume 27 Composed by Venerable Samghabhadra Translated by Tripitaka Master Xuanzang under Imperial Order Chapter 6, Section 3: Discussion on Anusaya As discussed above, when the ten kinds of Anusaya arise in sequence, who comes before and who comes after? There is no fixed sequence for the arising of Anusaya; everything can be after everything.

生故。然有一類煩惱現行。前後相牽非無次第。就此一類辯次第者。頌曰。

無明疑邪身　　邊見戒見取　貪慢瞋如次　　由前引後生

論曰。謂彼煩惱次第生時。先由無明於諦不了。不欲觀苦乃至道諦。由不了故無觀察能。既聞二途便懷猶豫。為苦非苦。乃至廣說。若遇邪論便生邪見。撥無苦諦。乃至廣說。于取蘊中既撥無苦。因此便起薩迦耶見。從此復執我有斷常。隨執一邊計為能凈。于如是計執為第一。見已見德緣之起貪。謂此勝他恃而生慢。於他所起違見生瞋。如執我徒憎無我見。或於己見取捨位中。必應起瞋憎嫌所舍。此依一類辯十隨眠。相牽現行前後次第。理實煩惱行次無邊。以所待緣有差別故。諸煩惱起由幾因緣。此起因緣乃有多種。隨粗就勝要唯有三。頌曰。

由未斷隨眠　　及隨應境現　非理作意起　　說惑具因緣

論曰。由三因緣諸煩惱起。且如將起欲貪隨眠。未斷未遍知欲貪隨眠故。順欲貪境現在前故。緣彼非理作意起故。余隨眠起。類此應知。未斷未遍知欲貪隨眠者。三緣故說。未斷遍知。謂得未斷故。對治未生故。未遍知境故。又斷有二。一有分斷。二無分斷。故說未斷未遍知言。此說隨眠由因力起。順欲貪境現在前者。謂有實境順欲貪纏。此若現前欲貪便起。

【現代漢語翻譯】現代漢語譯本：因為有生。然而有一類煩惱會實際產生作用，前後相互牽連，並非沒有次第。就此類煩惱討論其次第，頌文說：『無明、疑、邪見、身見（薩迦耶見，認為五蘊和合的身體是「我」）、邊見（執著于斷見或常見）、戒禁取見（錯誤地認為某些戒律或苦行可以達到解脫）、見取見（認為自己的見解才是正確的），貪、慢、瞋依次產生，由前面的煩惱引導後面的煩惱產生。』論述說，這些煩惱次第產生時，首先由於無明，對真諦不瞭解，不願觀察苦諦乃至道諦。由於不瞭解，就沒有觀察的能力。既然聽說了兩種途徑，便心懷猶豫，是苦還是非苦，乃至廣泛地推論。如果遇到邪惡的理論，便產生邪見，否定沒有苦諦，乃至廣泛地推論。在五取蘊中既然否定了沒有苦，因此就產生了薩迦耶見。從此又執著于『我』有斷滅或常存的兩種極端。隨著執著于其中一邊，就認為它是能夠清凈的。對於這樣的計執，認為它是第一的。見到自己所見的功德，緣於此而生起貪愛。認為自己勝過他人，依仗這種優越感而生起傲慢。對於他人所產生的相反見解，生起嗔恨。例如執著于『我』的徒眾憎恨沒有『我』的見解。或者在自己見解的取捨位置中，必定會生起嗔恨，憎嫌自己所捨棄的。這是依據一類煩惱來辨別十隨眠（潛在的煩惱），相互牽連而實際產生作用的前後次第。實際上煩惱產生的次序是無邊的，因為所依賴的因緣有差別。各種煩惱的產生由幾種因緣？這產生的因緣有很多種，隨著粗略而殊勝的來說，主要只有三種。頌文說：『由於沒有斷除隨眠（潛在的煩惱），以及相應的境界顯現，非理作意（不如理的思維方式）產生，所以說迷惑具備了因緣。』論述說，由於三種因緣，各種煩惱產生。例如將要產生欲貪，因為沒有斷除、沒有完全瞭解欲貪隨眠的緣故，順應欲貪的境界現在面前的緣故，緣於此不如理作意的緣故。其餘隨眠的產生，依此類推應該知道。沒有斷除、沒有完全瞭解欲貪隨眠，用三種因緣來說明。沒有斷除遍知，是指沒有得到斷除的緣故，對治（對抗煩惱的方法）沒有產生的緣故，沒有完全瞭解境界的緣故。另外，斷除有兩種，一種是有部分斷除，一種是沒有部分斷除。所以說沒有斷除、沒有完全瞭解。這是說隨眠由因的力量而產生。順應欲貪的境界現在面前，是指有真實的境界順應欲貪的纏縛，如果這個境界顯現，欲貪便會產生。

【English Translation】 English version: Because of birth. However, there is a type of affliction that manifests, with sequential connections, not without order. Regarding the order of this type of affliction, the verse says: 'Ignorance, doubt, wrong views, self-view (Sakkāya-diṭṭhi, the view that the aggregate of the five skandhas is 'I'), extreme views (clinging to either eternalism or annihilationism), attachment to rites and rituals (wrongly believing that certain precepts or ascetic practices can lead to liberation), attachment to views (believing that one's own views are correct), greed, pride, and anger arise in sequence, with the preceding affliction leading to the arising of the subsequent one.' The treatise states that when these afflictions arise in sequence, first, due to ignorance, there is a lack of understanding of the Truths, an unwillingness to contemplate the Truth of Suffering, and so on, up to the Truth of the Path. Because of this lack of understanding, there is no ability to observe. Having heard of two paths, one harbors doubt, whether it is suffering or not suffering, and so on, elaborately. If one encounters wrong theories, then wrong views arise, denying the Truth of Suffering, and so on, elaborately. Having denied the absence of suffering in the five aggregates of clinging, then Sakkāya-diṭṭhi arises. From this, one clings to the extremes of 'I' being either annihilated or eternal. Clinging to one side, one considers it to be purifying. Regarding such clinging, one considers it to be the foremost. Seeing the merits of one's own views, greed arises from this. Thinking oneself superior to others, pride arises from this superiority. Towards the opposing views of others, anger arises. For example, those who cling to 'I' hate the view of no 'I'. Or in the position of accepting or rejecting one's own views, anger will inevitably arise, hating what one has rejected. This is based on one type of affliction to distinguish the ten anusayas (latent afflictions), the sequential order of mutual connection and actual manifestation. In reality, the order of affliction arising is boundless, because the conditions relied upon are different. By how many causes do various afflictions arise? There are many kinds of causes for this arising, but broadly and excellently speaking, there are only three main ones. The verse says: 'Due to not having severed the anusayas (latent afflictions), and the corresponding object appearing, and irrational thinking arising, it is said that delusion is equipped with causes.' The treatise states that due to three causes, various afflictions arise. For example, when greed is about to arise, it is because the anusaya of greed has not been severed, not fully understood, because the object that accords with greed is now present, and because irrational thinking arises in relation to it. The arising of other anusayas should be understood similarly. Not having severed, not fully understanding the anusaya of greed, is explained by three causes. Not having severed complete knowledge means that severance has not been attained, because the antidote (the method to counter the affliction) has not arisen, because the object has not been fully understood. Furthermore, there are two types of severance, one is partial severance, and the other is non-partial severance. Therefore, it is said not having severed, not fully understanding. This is to say that the anusaya arises from the power of causes. The object that accords with greed being present means that there is a real object that accords with the entanglement of greed. If this object appears, greed will arise.

此則說隨眠由境界力起。緣彼非理作意起者。謂有如木境界現前及有如鉆燧非理作意起。鉆境界木欲貪火生。此中何名非理作意。謂于上妙衣服花鬘嚴具涂香雕妝采飾嬌姿所顯女想。糞聚起有情想所住持心俱顛倒警覺。名非理作意。此則說隨眠由加行力起。若隨眠起具三因緣。云何許有阿羅漢退。非阿羅漢隨眠未斷。且非定許煩惱現前。方得名為阿羅漢退。然此且據從前煩惱無間引生。故說無過。以煩惱生總有二種。一從煩惱無間引生。二次所餘非煩惱起。若異此者。善無記心無間不應有煩惱起。此中不據次所餘生。是故不應舉退為難。或此且據具因緣說。實有唯托境界力生。無有因力。加行力者。即上所說隨眠並伴。佛說為漏瀑流軛取。漏謂三漏。一欲漏。二有漏。三無明漏。瀑流有四。一欲瀑流。二有瀑流。三見瀑流。四無明瀑流。軛謂四軛。如瀑流說。取謂四取。一欲取。二見取。三戒禁取。四我語取。如是漏等其體云何。頌曰。

欲煩惱並纏　　除癡名欲漏　有漏上二界　　唯煩惱除癡　同無記對治　　定地故合一　無明諸有本　　故別為一漏　瀑流軛亦然　　別立見利故　見不順住故　　非於漏獨立　欲有軛並癡　　見分二名取　無明不別立　　以非能取故

論曰。欲界煩惱並纏

【現代漢語翻譯】現代漢語譯本：這段話講述了隨眠（Anusaya，潛在的煩惱）由境界的力量而生起。由對境界的非理性作意而生起，是指當木頭一樣的境界顯現，以及有如鉆木取火一樣的非理性作意生起時，從鉆木的境界中，欲貪之火就產生了。這裡什麼叫做非理性作意呢？是指對於上好的美妙衣服、花鬘、莊嚴的器具、涂香、雕飾、採摘的裝飾以及嬌媚的姿態所顯現的女性形象，以及對於糞便堆積處生起有情眾生的想法，這些由心和顛倒的警覺共同作用，就叫做非理性作意。這段話講述了隨眠由加行的力量而生起。如果隨眠生起具備三種因緣，那麼怎麼能允許阿羅漢（Arhat，已證悟者）退轉呢？因為非阿羅漢的隨眠沒有斷除。而且並非一定允許煩惱現前，才能被稱為阿羅漢退轉。然而，這只是根據從先前的煩惱無間斷地引發而說的，所以說沒有過失。因為煩惱的生起總共有兩種：一種是從煩惱無間斷地引發，另一種是從其餘非煩惱的因素生起。如果不是這樣，那麼善心和無記心（既非善亦非惡的心）之後，就不應該有煩惱生起。這裡不根據其次要的生起，所以不應該用退轉來作為詰難。或者這只是根據具備因緣而說的，實際上有僅僅依靠境界的力量而生起的，沒有依靠因的力量和加行的力量。即上面所說的隨眠和伴隨物，佛陀（Buddha，覺悟者）說為漏、瀑流、軛、取。漏是指三種漏：一、欲漏（Kāma Asava，對感官快樂的渴求之漏），二、有漏（Bhava Asava，對存在的渴求之漏），三、無明漏（Avijjā Asava，無知之漏）。瀑流有四種：一、欲瀑流（Kāma Ogha，感官快樂的洪流），二、有瀑流（Bhava Ogha，存在的洪流），三、見瀑流（Diṭṭhi Ogha，錯誤的見解的洪流），四、無明瀑流（Avijjā Ogha，無知的洪流）。軛是指四種軛，如瀑流所說。取是指四種取：一、欲取（Kāmupādāna，對感官快樂的執取），二、見取（Diṭṭhupādāna，對錯誤見解的執取），三、戒禁取（Sīlabbatupādāna，對戒律和儀軌的執取），四、我語取（Attavādupādāna，對自我觀念的執取）。像這樣，漏等的本體是什麼呢？頌文說：『欲煩惱並纏，除癡名欲漏，有漏上二界，唯煩惱除癡，同無記對治，定地故合一，無明諸有本，故別為一漏，瀑流軛亦然，別立見利故，見不順住故，非於漏獨立，欲有軛並癡，見分二名取，無明不別立，以非能取故』論曰：欲界的煩惱和纏。

【English Translation】 English version: This passage explains that Anusaya (latent defilements) arise from the power of objects. The arising from irrational attention to objects refers to when an object like wood appears, and irrational attention like drilling wood to make fire arises. From the object of drilling wood, the fire of desire and greed is produced. What is called irrational attention here? It refers to the thought of women manifested by excellent and beautiful clothes, garlands, adorned instruments, scented perfumes, carved decorations, picked ornaments, and charming postures, as well as the thought of sentient beings arising from a heap of feces. These, together with the mind and the inverted awareness, are called irrational attention. This passage explains that Anusaya arises from the power of effort. If the arising of Anusaya has three causes, how can it be allowed that an Arhat (one who has attained enlightenment) regresses? Because the Anusaya of a non-Arhat has not been cut off. Moreover, it is not necessarily allowed that defilements manifest in order to be called an Arhat's regression. However, this is only based on the uninterrupted arising from previous defilements, so it is said that there is no fault. Because there are two kinds of arising of defilements in total: one is the uninterrupted arising from defilements, and the other is the arising from other non-defilement factors. If it were not so, then after a wholesome mind and a neutral mind (a mind that is neither wholesome nor unwholesome), there should be no arising of defilements. This does not depend on the secondary arising, so it should not be used as a challenge with regression. Or this is only based on having the causes and conditions, in reality, there are those that arise solely relying on the power of objects, without relying on the power of causes and effort. That is, the Anusaya and its companions mentioned above, the Buddha (the Awakened One) said to be outflows, floods, yokes, and grasping. Outflows refer to the three outflows: 1. Kāma Asava (outflow of desire), 2. Bhava Asava (outflow of existence), 3. Avijjā Asava (outflow of ignorance). There are four floods: 1. Kāma Ogha (flood of sensual pleasure), 2. Bhava Ogha (flood of existence), 3. Diṭṭhi Ogha (flood of wrong views), 4. Avijjā Ogha (flood of ignorance). Yokes refer to the four yokes, as said in the floods. Grasping refers to the four graspings: 1. Kāmupādāna (grasping of sensual pleasure), 2. Diṭṭhupādāna (grasping of wrong views), 3. Sīlabbatupādāna (grasping of rules and vows), 4. Attavādupādāna (grasping of self-belief). Like this, what is the substance of outflows and so on? The verse says: 『Desire, afflictions, and entanglements, excluding ignorance, are called the outflow of desire. The outflow of existence is the upper two realms, only afflictions excluding ignorance. They are the same in being neutral and having antidotes, and are combined into one because of the meditative grounds. Ignorance is the root of all existence, so it is separately one outflow. Floods and yokes are also like that, separately established because of the benefit of views. Views do not conform to abiding, so they are not independent in the outflows. Desire, existence, and yokes, together with ignorance, and views divided into two, are called grasping. Ignorance is not separately established, because it is not capable of grasping.』 The treatise says: The afflictions and entanglements of the desire realm.

除癡四十一物。總名欲漏。謂欲界系根本煩惱三十一併十纏。色無色界煩惱除癡五十二物。總名有漏。謂上二界根本煩惱各二十六。色無色界雖復亦有惛沉掉舉而纏不應依界分別上界纏少不自在故由是有漏唯說煩惱若纏亦依界分別者。則有漏體有五十六。故品類足作如是言。云何有漏謂除無明。余色無色二界所繫結縛隨眠隨煩惱纏。何緣合說二界煩惱為一有漏。同無記性同一對治同定地故。亦緣色聲觸為境故。不應唯說于內門轉。義準三界十五無明為無明漏體。故頌不別。說何緣唯此別立漏。名為顯無明過患勝。故謂獨能作生死根本。如契經說。無明為因生於貪染。乃至廣說。又如頌言。

諸所有惡趣　　此及他世間　皆無明為根　　貪慾所等起

今於此中。唯據勝顯說一百八諸惑為漏。謂非染污思等恨等非漏所攝。唯此諸惑稽留有情。久住生死。或令流轉于生死中。從有頂天至無間獄。用強易了。是故偏說。瀑流及軛體與漏同。然于其中見亦別立。謂前欲漏即欲瀑流及欲軛。如是有漏即有瀑流及有軛。析出諸見為見瀑流及見軛者。以猛利故。謂漂合執義。立瀑流軛取。如余煩惱。但除無明。總互相資能漂合執。諸見亦爾。由猛利故。離余相助。能漂合執。故亦別立瀑流軛取。又諸煩惱皆令眾生漂淪染法

【現代漢語翻譯】現代漢語譯本四十一物去除愚癡（癡：無明，對事物真相的迷惑）。總稱為欲漏（Kāma-āsava）。指的是欲界所繫的三十一種根本煩惱，加上十纏（Dasa-paryavasthana）。色界和無色界的煩惱，去除愚癡後有五十二物。總稱為有漏（Bhava-āsava）。指的是上兩界（色界和無色界）各自的二十六種根本煩惱。色界和無色界雖然也有惛沉（Styana）、掉舉（Auddhatya），但纏（Paryavasthana）不應按界來分別，因為上界的纏較少，不自在。因此，有漏只說煩惱。如果纏也按界來分別，那麼有漏的體就有五十六種。所以《品類足論》（Prakaranapada）這樣說：『什麼是有漏？就是除了無明（Avidya），其餘色界和無色界所繫的結（Samyojana）、縛（Bandhana）、隨眠（Anusaya）、隨煩惱（Upaklesa）、纏。』為什麼合說二界的煩惱為一個有漏？因為它們同是無記性（Avyakrta），同一對治（Pratipaksa），同是定地（Samāpatti-bhūmi）的緣故。也因為它們都以色（Rūpa）、聲（Śabda）、觸（Sparśa）為境界的緣故，不應只說在內門（Adhyātmika-āyatana）運轉。由此義推斷，三界（欲界、色界、無色界）的十五種無明為無明漏（Avidyā-āsava）的體。所以頌文沒有分別說明。為什麼唯獨這個（無明漏）特別立為漏？是爲了顯示無明的過患殊勝的緣故，認為它獨自能作為生死的根本。如契經（Sutra）所說：『以無明為因，產生貪染（Rāga）……』乃至廣說。又如頌文說：『所有一切惡趣（Durgati），此世和他世，都以無明為根，貪慾所等起。』現在這裡，只是根據殊勝顯著來說一百零八種迷惑為漏。也就是說，非染污的思（Cetanā）等，以及恨（Krodha）等，不屬於漏所攝。只有這些迷惑稽留有情（Sattva），長久住在生死中，或者令其在生死中流轉，從有頂天（Bhavāgra）到無間地獄（Avīci）。因為它們作用強烈且容易理解，所以特別說明。瀑流（Ogha）和軛（Yoga）的體與漏相同。然而，在其中，見（Drsti）也被特別立出。也就是說，前面的欲漏就是欲瀑流和欲軛。同樣，有漏就是有瀑流和有軛。析出諸見為見瀑流和見軛，是因為它們猛利的緣故。所謂漂（Plavana）、合（Samprayoga）、執（Grahana）的意義，是立瀑流和軛所取的。如同其餘煩惱，除了無明，總的來說互相資助，能漂、合、執。諸見也是如此，由於猛利，離開其餘煩惱的相助，也能漂、合、執。所以也特別立為瀑流和軛。又，諸煩惱都令眾生漂淪於染法（Klista-dharma）。

【English Translation】 English version Forty-one items excluding ignorance (Avidya, delusion about the true nature of things). These are collectively called the desire-āsava (Kāma-āsava). This refers to the thirty-one fundamental afflictions associated with the desire realm (Kāmadhātu), along with the ten entanglements (Dasa-paryavasthana). The afflictions of the form realm (Rūpadhātu) and formless realm (Arūpadhātu), excluding ignorance, consist of fifty-two items. These are collectively called the existence-āsava (Bhava-āsava). This refers to the twenty-six fundamental afflictions in each of the two upper realms (form and formless realms). Although the form and formless realms also have torpor (Styana) and agitation (Auddhatya), the entanglements (Paryavasthana) should not be distinguished according to the realm, because the entanglements in the upper realms are fewer and less autonomous. Therefore, the existence-āsava only refers to afflictions. If entanglements were also distinguished according to the realm, then the substance of the existence-āsava would be fifty-six. Therefore, the Prakaranapada states: 『What is the existence-āsava? It is the bonds (Samyojana), fetters (Bandhana), latent tendencies (Anusaya), secondary afflictions (Upaklesa), and entanglements associated with the form and formless realms, excluding ignorance (Avidya).』 Why are the afflictions of the two realms combined into one existence-āsava? Because they share the characteristic of being indeterminate (Avyakrta), have the same antidote (Pratipaksa), and are in the same meditative state (Samāpatti-bhūmi). Also, because they take form (Rūpa), sound (Śabda), and touch (Sparśa) as their objects, it should not be said that they only operate in the internal sense bases (Adhyātmika-āyatana). From this meaning, it can be inferred that the fifteen types of ignorance in the three realms (desire, form, and formless realms) are the substance of the ignorance-āsava (Avidyā-āsava). Therefore, the verse does not distinguish them separately. Why is only this (ignorance-āsava) specifically established as an āsava? It is to show the superior fault of ignorance, considering that it alone can serve as the root of samsara (Saṃsāra). As the sutra (Sutra) says: 『Due to ignorance, craving (Rāga) arises…』 and so on. Also, as the verse says: 『All evil destinies (Durgati), In this world and other worlds, All have ignorance as their root, Aroused by craving and so on.』 Here, only the one hundred and eight kinds of delusions are prominently mentioned as āsavas. That is to say, non-defiled thought (Cetanā), hatred (Krodha), etc., are not included in the āsavas. Only these delusions detain sentient beings (Sattva), causing them to dwell in samsara for a long time, or causing them to transmigrate in samsara, from the peak of existence (Bhavāgra) to the Avīci hell (Avīci). Because their function is strong and easy to understand, they are specifically explained. The substance of the flood (Ogha) and yoke (Yoga) is the same as the āsavas. However, among them, views (Drsti) are also specifically established. That is to say, the aforementioned desire-āsava is the desire-flood and the desire-yoke. Similarly, the existence-āsava is the existence-flood and the existence-yoke. Views are separated out as the flood of views and the yoke of views because they are intense. The meanings of floating (Plavana), joining (Samprayoga), and clinging (Grahana) are what the flood and yoke take. Like other afflictions, except for ignorance, they generally assist each other, enabling floating, joining, and clinging. The same is true for views; because of their intensity, they can float, join, and cling without the assistance of other afflictions. Therefore, they are also specifically established as floods and yokes. Furthermore, all afflictions cause sentient beings to sink into defiled dharmas (Klista-dharma).

離諸善品。無解邪解涌泛波濤。漂激眾生於善更遠。故無明見於此別立。若爾何不別立見漏。令住名漏。如后當說。見不順彼。義有別故。謂令異生及諸聖者等住生死。故名為漏。諸見無有令聖住能。漏義不全。故不別立。漂合執義聖異生殊。故后三門皆別立見。謂此諸惑能漂異生。容有令離一切善品。漂諸聖者則不可然。漂已能令諸異生類遍與非愛界趣生合。令聖者合則不可然。合已能令諸異生類無不依執。令聖不然。由此三門。異生異聖于中見勝。是故別立。有餘師說。見躁利故。于令住義獨不能辦。故於漏門與余合立。若與余合便有住能。如於調象王繫縛生象子。如是已顯二十九物。名欲瀑流。謂貪瞋慢各有五種疑四纏十二十八物。名有瀑流。謂貪與慢各十疑八。若足惛掉成三十二。色無色界各有二故。三十六物名見瀑流。謂三界中各十二見十五物名無明瀑流。謂三界無明各有五。應知四軛與瀑流同。四取應知體同四軛。然欲我語各並無明。見分為二與前軛別。即前欲軛並欲無明。三十四物總名欲取。謂貪瞋慢無明各五。疑有四並十纏。即前有軛並二界無明。三十八物總名我語取。謂貪慢無明各十疑有八。若足惛掉成。四十二。于見軛中。除戒禁取。餘三十物總名見取。所除六物名戒禁取。由此獨為聖道怨故。

雙誑在家出家眾故。何故無明不別立取。依能取義建立取名。然諸無明非能取故。謂不了相說名無明。彼非能取不猛利故。但可與余合立為取。已辯十種隨眠並纏經說為漏瀑流軛取。此隨眠等名有何義。頌曰。

微細二隨增　　隨逐與隨縛　住流漂合執　　是隨眠等義

論曰。根本煩惱現在前時。行相難知。故名微細。是故聖者阿難陀言。我今不知。于同梵行起慢心不。不說全無。以慢隨眠行相微細。彼尚不了慢心有無。況諸異生。余例應爾。有釋於一剎那極微亦有隨增。故名微細。二隨增者。謂于所緣及所相應。皆隨增故。如何煩惱有于所緣相應隨增。如前已辯。或如怨害伺求瑕隙。及如見毒。應知煩惱于自所緣有隨增義。如熱鐵丸能令水熱。及如觸毒。應知煩惱于自相應有隨增義。二皆同乳母令嬰兒隨增。乳母能令嬰兒增長。及令伎藝漸次積集。所緣相應令諸煩惱相續增長及得積集。言隨逐者。謂無始來於相續中起得隨逐。言隨縛者。極難離故。如四日瘧及鼠毒等。有說隨縛謂得恒隨。如海水行隨空行影。由此所說。諸因緣故。十種煩煩立隨眠名。依訓詞門釋此名者。謂隨流者相續中眠。故名隨眠。即順流者身中安住。增惛滯義。或隨勝者相續中眠。故名隨眠。即是趣入如實解位。為惛迷義。或有獄

【現代漢語翻譯】現代漢語譯本：因為在家眾和出家眾都有雙重迷惑的緣故。為什麼無明（avidyā，對事物真相的迷惑）不單獨設立為『取』（upādāna，執取）呢？因為『取』是依據能執取之義而建立的名稱。然而，各種無明並非能執取之法。所謂『不了相』（未能瞭解事物的真實相狀）被稱為無明。無明本身並非能執取之法，因為它不夠強烈。但它可以與其他法合在一起，共同構成『取』。前面已經辨析了十種隨眠（anuśaya，潛在的煩惱）以及纏（paryavasthāna，纏縛身心的煩惱）。經典中說它們是『漏』（āsava，煩惱的流出）、『瀑流』（ogha，煩惱的洪流）、『軛』（yoga，束縛）、『取』。這些隨眠等名稱有什麼意義呢？頌曰：『微細二隨增，隨逐與隨縛，住流漂合執，是隨眠等義。』論曰：根本煩惱（mūlakleśa，煩惱的根本）現行時，其行相難以察覺，所以稱為『微細』。因此，聖者阿難陀（Ānanda，佛陀的十大弟子之一）說：『我現在不知道，是否對同梵行者（與自己一同修行的同伴）生起了慢心。』他並不是說完全沒有慢心，而是因為慢隨眠的行相非常微細，以至於他尚且不能了知慢心是否存在，更何況是那些凡夫俗子呢？其他的例子也應該依此類推。有一種解釋是，即使在一剎那的極微小的時間內，也有隨增，所以稱為『微細』。『二隨增』是指對於所緣（ālambana，認識的對象）和所相應（samprayukta，與心識同時生起的心理現象）都隨之增長。煩惱如何能對所緣和相應隨之增長呢？如前已經辨析過。或者像怨家伺機尋找過失，又像見毒（dṛṣṭiviṣa，錯誤的見解如同毒藥），應該知道煩惱對於自己的所緣有隨增之義。如同燒熱的鐵丸能使水變熱，又如同接觸毒藥，應該知道煩惱對於自己的相應有隨增之義。這兩種情況都像乳母使嬰兒增長一樣。乳母能使嬰兒增長，並使技藝逐漸積累。所緣和相應能使諸煩惱相續增長並得以積集。『隨逐』是指從無始以來，在相續中生起並隨之追逐。『隨縛』是指極難脫離，如同四日瘧（一種每隔四天發作的瘧疾）和鼠毒等。有一種說法是，『隨縛』是指恒常相隨，如同海水執行，天空執行，影子跟隨一樣。由於這些原因，十種煩惱被立為隨眠之名。依據訓詞之門來解釋這個名稱，就是說，隨順（saṃanu）流（srava）者在相續中睡眠（mīyate），所以稱為隨眠。也就是順著煩惱之流在身中安住，增長昏沉滯留之義。或者隨順勝者（śreṣṭha）在相續中睡眠，所以稱為隨眠。也就是對於趣入如實解脫之位，產生昏迷之義。或者有獄（niraya）……

【English Translation】 English version: It is because both householders and renunciates have twofold delusion. Why is ignorance (avidyā, delusion about the true nature of things) not established separately as 'grasping' (upādāna)? Because 'grasping' is a name established based on the meaning of being able to grasp. However, various forms of ignorance are not capable of grasping. What is called 'non-understanding of characteristics' is called ignorance. It is not capable of grasping because it is not strong enough. But it can be combined with other dharmas to jointly constitute 'grasping'. The ten latent tendencies (anuśaya, latent afflictions) and entanglements (paryavasthāna, afflictions that bind the body and mind) have already been discussed. The scriptures say that they are 'outflows' (āsava, outflows of defilements), 'floods' (ogha, floods of afflictions), 'yokes' (yoga, bonds), and 'grasping'. What is the meaning of these names such as latent tendencies? Verse: 'Subtle, twofold increase, following and binding, abiding, flowing, drifting, combining, holding, these are the meanings of latent tendencies, etc.' Treatise: When fundamental afflictions (mūlakleśa, the root of afflictions) manifest, their characteristics are difficult to discern, so they are called 'subtle'. Therefore, the venerable Ānanda (Ānanda, one of the Buddha's ten great disciples) said: 'I do not know now whether I have arisen arrogance towards my fellow practitioners (those who practice with me).' He is not saying that there is no arrogance at all, but because the characteristics of the latent tendency of arrogance are very subtle, he cannot even know whether arrogance exists, let alone ordinary beings. Other examples should be inferred accordingly. One explanation is that even in an extremely small moment of time, there is an increase, so it is called 'subtle'. 'Twofold increase' refers to the increase in both the object (ālambana, the object of cognition) and the associated (samprayukta, mental phenomena that arise simultaneously with consciousness). How can afflictions increase with respect to the object and the associated? As previously discussed. Or like an enemy seeking flaws, or like the poison of views (dṛṣṭiviṣa, wrong views are like poison), it should be known that afflictions have the meaning of increasing with respect to their own object. Just as a hot iron ball can make water hot, and just as touching poison, it should be known that afflictions have the meaning of increasing with respect to their own associated phenomena. Both of these situations are like a wet nurse causing a baby to grow. The wet nurse can make the baby grow and gradually accumulate skills. The object and the associated can cause the afflictions to continuously increase and accumulate. 'Following' refers to arising and following in the continuum from beginningless time. 'Binding' refers to being extremely difficult to separate from, like quartan fever (a type of malaria that occurs every four days) and rat poison, etc. One explanation is that 'binding' refers to constantly following, like the movement of seawater, the movement of the sky, and the shadow following. Because of these reasons, the ten afflictions are established as the name of latent tendencies. Explaining this name according to the etymological meaning, it means that what follows (saṃanu) the outflow (srava) sleeps (mīyate) in the continuum, so it is called latent tendency. That is, abiding in the body along the flow of afflictions, increasing the meaning of dullness and stagnation. Or what follows the superior (śreṣṭha) sleeps in the continuum, so it is called latent tendency. That is, it produces confusion for entering the position of truly understanding liberation. Or there is hell (niraya)...

中長時隨逐。覆有情類故名隨眠。何故隨眠唯貪等十。非余忿等。唯此十種習氣堅牢。非忿等故。稽留有情久住生死。或令流轉于生死中。從有頂天至無間獄。由彼相續於六瘡門泄過無窮。故名為漏。極漂善品。故名瀑流。于界趣生和合名軛。執取彼彼自體名取。已辯十種隨眠並纏。世尊說為漏流軛取。為唯爾所。為更有餘。頌曰。

由結等差別　　復說有五種

論曰。即諸煩惱結縛隨眠。隨煩惱纏義有別故。復說五種。且結云何。頌曰。

結九物取等　　立見取二結　由二唯不善　　及自在起故　纏中唯嫉慳　　建立為二結　或二數行故　　為賤貧因故　遍顯隨惑故　　惱亂二部故

論曰。結有九種。一愛結。二恚結。三慢結。四無明結。五見結。六取結。七疑結。八嫉結。九慳結。以此九種于境于生有繫縛能。故名為結。如契經言。苾芻當知非眼系色非色系眼。系謂此中所有欲貪。又契經說。諸愚夫類無聞異生。結縛故生。結縛故死。由結縛故。從此世間往彼世間。或有此故令諸有情合衆多苦。故名為結。是眾苦惱安足處故。此中愛結謂三界貪。此約所依及所緣故。若於違想及別離欲所攝行中。令心憎背名為恚結。慢謂七慢。如前已說。言無明結者。謂三界無知。此約所依。非所緣

【現代漢語翻譯】現代漢語譯本：長時間持續相隨追逐。覆蓋有情眾生，因此稱為隨眠（Anusaya，潛在的煩惱）。為什麼隨眠只有貪等十種，而不是忿等其他煩惱？因為只有這十種煩惱的習氣堅固，而不是忿等煩惱。這些煩惱阻礙有情眾生長久停留在生死輪迴中，或者使他們在生死中流轉，從有頂天（Akanistha，色界頂層天）到無間地獄（Avici，最底層的地獄）。由於這些煩惱相續不斷地從六根（眼、耳、鼻、舌、身、意）泄出無盡的過患，所以稱為漏（Asrava，煩惱的泄漏）。極度漂流善法，所以稱為瀑流（Ogha，煩惱的洪流）。在界（Dhatu，界）、趣（Gati，去處）、生（Jati，出生）的和合中稱為軛（Yoga，束縛）。執取種種自體稱為取（Upadana，執取）。已經辨析了十種隨眠和纏（Paryavasthana，纏縛）。世尊（Bhagavan，佛陀）說這些是漏、流、軛、取，是否只有這些，還是有其他的？頌曰：『由結等差別，復說有五種。』論曰：因為結（Samyojana，結）、等（包括其他煩惱）、差別（差異），所以又說了五種。那麼，什麼是結呢？頌曰：『結九物取等，立見取二結，由二唯不善，及自在起故。纏中唯嫉慳，建立為二結，或二數行故，為賤貧因故，遍顯隨惑故，惱亂二部故。』論曰：結有九種：一、愛結（Raga-samyojana，貪愛之結）；二、恚結（Pratigha-samyojana，嗔恚之結）；三、慢結（Mana-samyojana，傲慢之結）；四、無明結（Avidya-samyojana，無明之結）；五、見結（Drsti-samyojana，邪見之結）；六、取結（Silavrataparama-samyojana，戒禁取見之結）；七、疑結（Vicikitsa-samyojana，懷疑之結）；八、嫉結（Irsya-samyojana，嫉妒之結）；九、慳結（Matsarya-samyojana，慳吝之結）。這九種煩惱對於境界和生命有繫縛的作用，所以稱為結。如契經（Sutra，佛經）所說：『比丘（Bhikkhu，出家修行者）當知，不是眼睛繫縛了顏色，也不是顏色系縛了眼睛，繫縛指的是其中的所有欲貪。』又契經說：『那些愚夫（Bala，愚笨的人）沒有聽聞佛法的凡夫（Prthagjana，凡人），因為結縛而生，因為結縛而死，因為結縛，從此世間往彼世間。』或者因為這些結，使有情眾生聚合眾多痛苦，所以稱為結，是眾多苦惱的安立之處。這裡，愛結指的是三界（Trailokya，欲界、色界、無色界）的貪愛，這是從所依和所緣的角度來說的。如果對於違背自己意願的想法和別離的慾望所包含的行為中，使內心憎恨背離，稱為恚結。慢指的是七慢，如前面已經說過的。無明結指的是三界的無知，這是從所依的角度來說的，不是所緣。

【English Translation】 English version: They constantly and continuously pursue [beings] for a long time. Because they cover sentient beings, they are called Anusaya (latent defilements). Why are there only ten Anusayas, such as greed, and not others like anger? Because only these ten have strong habitual tendencies, unlike anger and others. They keep sentient beings lingering in Samsara (cycle of birth and death) for a long time, or cause them to transmigrate in Samsara, from Akanistha (the highest heaven in the Form Realm) to Avici (the lowest hell). Because they continuously leak endless faults from the six sense organs (eye, ear, nose, tongue, body, and mind), they are called Asrava (leakages). They extremely drift away from wholesome qualities, hence they are called Ogha (floods). In the combination of Dhatu (realms), Gati (destinations), and Jati (births), they are called Yoga (yokes). Grasping various individual self-natures is called Upadana (grasping). The ten Anusayas and Paryavasthana (entanglements) have already been distinguished. The Bhagavan (Buddha) said that these are leakages, floods, yokes, and grasping. Are there only these, or are there others? Verse: 'Due to the distinctions of Samyojana (fetters) and others, five more are spoken of.' Treatise: Because of the Samyojana (fetters), etc. (including other defilements), and their distinctions, five more are spoken of. So, what are the fetters? Verse: 'Nine fetters, such as grasping at objects, establish two fetters of holding views, because the two are only unwholesome and arise independently. Among the entanglements, only jealousy and stinginess are established as two fetters, either because the two are frequently practiced, or because they are the cause of lowliness and poverty, extensively reveal the accompanying defilements, and disturb the two assemblies.' Treatise: There are nine fetters: 1. Raga-samyojana (fetter of attachment); 2. Pratigha-samyojana (fetter of aversion); 3. Mana-samyojana (fetter of conceit); 4. Avidya-samyojana (fetter of ignorance); 5. Drsti-samyojana (fetter of views); 6. Silavrataparama-samyojana (fetter of attachment to rituals and vows); 7. Vicikitsa-samyojana (fetter of doubt); 8. Irsya-samyojana (fetter of jealousy); 9. Matsarya-samyojana (fetter of stinginess). These nine have the ability to bind to objects and lives, hence they are called fetters. As the Sutra (scripture) says: 'Bhikkhu (monk), know that it is not the eye that binds to color, nor color that binds to the eye; the binding refers to all the desires and greed within them.' Also, the Sutra says: 'Those foolish (Bala) ordinary beings (Prthagjana) who have not heard the Dharma are born because of fetters, and die because of fetters, and because of fetters, they go from this world to that world.' Or because of these fetters, sentient beings gather many sufferings, hence they are called fetters, the place where many sufferings are established. Here, the fetter of attachment refers to the attachment to the three realms (Trailokya: Desire Realm, Form Realm, and Formless Realm), which is spoken of from the perspective of the basis and the object. If, in actions involving thoughts contrary to one's wishes and desires for separation, the mind hates and turns away, it is called the fetter of aversion. Conceit refers to the seven types of conceit, as mentioned earlier. The fetter of ignorance refers to ignorance of the three realms, which is spoken of from the perspective of the basis, not the object.

故。以諸無漏法不墮界。故無明亦用彼為所緣故。見結謂三見。取結謂二取。何緣三見別立見結。二取別立為取結耶。三見二取物取等故。謂彼三見有十八物。二取亦然。故名物等。說此物等於義何益。于結義中見有益故。此言意說。如貪瞋等一一獨能成一結事。三見二取各十八物。和合各成一結事故。若異此者。應說五見各為一結。如貪瞋等。故見及取各十八物。共立一結方敵貪等。若爾身見邊見見取有十八物。戒取邪見十八亦然。豈非物等。不爾本釋其理決定。所以者何。以取等故。三見等所取。二取等能取。所取能取有差別故。謂于諸行執我斷常。或撥為無。後起二取。執見第一。或執為凈。不雜亂故。本釋為善。有說由物及聲等故。有說貪著有及財者。見結于彼系用增上。若有貪著涅槃樂者。取結于彼系用增上。疑結謂於四諦猶豫。此異於慧。有別法體。令心不喜說名為嫉。此異於瞋。有別法體。故有釋嫉。不耐他榮令心吝著。說名為慳。謂勿令斯舍。離於我。令心堅執故名為慳。何故纏中嫉慳二種建立為結。非余纏耶。若立八纏。應作是釋。二唯不善。自在起故。謂唯此二兩義具足。餘六無一具兩義者。無慚無愧雖唯不善。非自在起。悔自在起。非唯不善。余兩皆無。若立十纏。應作是釋。唯嫉慳二過失尤

【現代漢語翻譯】因此，由於所有無漏法（anāsrava-dharma）不屬於任何界（dhātu），所以無明（avidyā）也以它們為所緣（ālambana）。見結（dṛṣṭi-saṃyojana）指的是三種見：身見（satkāya-dṛṣṭi）、邊見（antagrāha-dṛṣṭi）和邪見（mithyā-dṛṣṭi）。取結（śīlāvrata-parāmarśa-saṃyojana）指的是兩種取：戒禁取（śīlāvrata-parāmarśa）和見取（dṛṣṭi-parāmarśa）。為什麼三種見單獨設立為見結，而兩種取單獨設立為取結呢？因為三見和二取在『物』（dravya）的層面是相等的。也就是說，這三種見有十八種『物』，兩種取也是如此，所以稱為『物等』。說明這種『物等』有什麼意義呢？因為在結（saṃyojana）的意義中，見（dṛṣṭi）是有益的。這句話的意思是說，像貪（rāga）、嗔（dveṣa）等，每一種單獨就能構成一個結的事。而三種見和兩種取各有十八種『物』，它們和合起來各自構成一個結的事。如果不是這樣，就應該說五見（五種不正見）每一種都是一個結，就像貪、嗔等一樣。所以，見和取各有十八種『物』，共同構成一個結，才能與貪等相抗衡。如果這樣，那麼身見、邊見、見取有十八種『物』，戒取、邪見也有十八種，難道不是『物等』嗎？不是的，最初的解釋其道理是決定的。為什麼呢？因為『取』（parāmarśa）是不同的。三種見等是『所取』（grāhya），兩種取是『能取』（grāhaka）。所取和能取是有差別的。也就是說，對於諸行（saṃskāra）執著為我（ātman）、斷（uccheda）、常（śāśvata），或者否定它們的存在，之後才產生兩種取，執著見為第一，或者執著為清凈。因為不雜亂，所以最初的解釋是好的。有人說，這是由於『物』和『聲』（śabda）等的原因。有人說，貪著有（bhava）和財（dravya）的人，見結對他們的束縛作用更強。如果有人貪著涅槃（nirvāṇa）的快樂，取結對他們的束縛作用更強。疑結（vicikitsā-saṃyojana）指的是對於四諦（catvāri āryasatyāni）的猶豫。這不同於慧（prajñā），它有不同的法體（dharma-svabhāva）。使內心不喜悅的，稱為嫉（īrṣyā），這不同於嗔，它有不同的法體。所以有人解釋說，不能忍受他人的榮耀，使內心吝嗇執著，稱為慳（mātsarya）。意思是不要讓這些東西離開我，使內心堅固執著，所以稱為慳。為什麼在纏（paryavasthāna）中，嫉和慳這兩種被建立為結，而不是其他的纏呢？如果設立八纏，應該這樣解釋：這兩種唯獨是不善的，並且是自在生起的。也就是說，只有這兩種同時具備這兩個條件。其餘六種纏沒有一種具備這兩個條件。無慚（āhrīkya）和無愧（anapatrāpya）雖然唯獨是不善的，但不是自在生起的。悔（kaukṛtya）是自在生起的，但不是唯獨不善的。其餘兩種纏都不具備這兩個條件。如果設立十纏，應該這樣解釋：只有嫉和慳這兩種過失尤其嚴重。

【English Translation】 Therefore, since all anāsrava-dharmas (untainted dharmas) do not belong to any dhātu (realm), avidyā (ignorance) also uses them as its ālambana (object of support). Dṛṣṭi-saṃyojana (the fetter of views) refers to three views: satkāya-dṛṣṭi (view of self), antagrāha-dṛṣṭi (view of extremes), and mithyā-dṛṣṭi (wrong view). Śīlāvrata-parāmarśa-saṃyojana (the fetter of attachment to rites and rituals) refers to two attachments: śīlāvrata-parāmarśa (attachment to precepts and vows) and dṛṣṭi-parāmarśa (attachment to views). Why are the three views separately established as the fetter of views, while the two attachments are separately established as the fetter of attachment? Because the three views and the two attachments are equal in terms of 'dravya' (substance). That is, these three views have eighteen 'dravyas', and the two attachments are also like that, so they are called 'dravya-equal'. What is the significance of explaining this 'dravya-equality'? Because in the meaning of saṃyojana (fetter), dṛṣṭi (view) is beneficial. The meaning of this statement is that, like rāga (greed), dveṣa (hatred), etc., each one alone can constitute a fettering affair. And the three views and the two attachments each have eighteen 'dravyas', and they combine to each constitute a fettering affair. If it were not like this, then it should be said that each of the five views (five wrong views) is a fetter, just like greed, hatred, etc. Therefore, view and attachment each have eighteen 'dravyas', and together they establish one fetter to be able to contend with greed, etc. If so, then satkāya-dṛṣṭi, antagrāha-dṛṣṭi, and dṛṣṭi-parāmarśa have eighteen 'dravyas', and śīlāvrata-parāmarśa and mithyā-dṛṣṭi also have eighteen, are they not 'dravya-equal'? No, the initial explanation is decisive in its reasoning. Why? Because 'parāmarśa' (attachment) is different. The three views, etc., are 'grāhya' (what is grasped), and the two attachments are 'grāhaka' (what grasps). There is a difference between what is grasped and what grasps. That is, regarding saṃskāras (conditioned phenomena), clinging to them as ātman (self), uccheda (annihilation), śāśvata (eternality), or denying their existence, then the two attachments arise, clinging to views as the foremost, or clinging to them as pure. Because it is not confused, the initial explanation is good. Some say that this is due to 'dravya' and 'śabda' (sound), etc. Some say that for those who are attached to bhava (existence) and dravya (wealth), the fetter of views has a stronger binding effect on them. If someone is attached to the pleasure of nirvāṇa (liberation), the fetter of attachment has a stronger binding effect on them. Vicikitsā-saṃyojana (the fetter of doubt) refers to hesitation regarding the catvāri āryasatyāni (Four Noble Truths). This is different from prajñā (wisdom), it has a different dharma-svabhāva (nature of dharma). What causes unhappiness in the mind is called īrṣyā (jealousy), which is different from hatred, it has a different dharma-svabhāva. Therefore, some explain that not being able to tolerate the glory of others, causing the mind to be stingy and attached, is called mātsarya (avarice). It means not letting these things leave me, causing the mind to be firmly attached, so it is called avarice. Why are these two, īrṣyā and mātsarya, established as fetters among the paryavasthānas (entanglements), and not the other entanglements? If eight entanglements are established, it should be explained like this: these two alone are unwholesome and arise independently. That is, only these two simultaneously possess both conditions. None of the other six entanglements possess both conditions. Āhrīkya (shamelessness) and anapatrāpya (lack of embarrassment), although they are solely unwholesome, do not arise independently. Kaukṛtya (remorse) arises independently, but is not solely unwholesome. The other two entanglements do not possess either of these conditions. If ten entanglements are established, it should be explained like this: only the faults of īrṣyā and mātsarya are particularly serious.

重。故十纏中立二為結。由此二種數現行故。謂生欲界人天趣中。此嫉與慳數數現起。又二能為賤貧因故。謂生欲界人天趣中。多為賤貧重苦所軛。現見卑賤及諸乏財。乃至極親亦不敬愛。又二遍顯隨煩惱故。謂隨煩惱總有二種。一戚俱行。二歡俱行。嫉慳遍顯如是二相。又此二能惱二部故。謂在家眾于財位中。由嫉及慳極為惱亂。若出家眾于教行中。由嫉及慳極為惱亂。或能惱天阿素洛眾。謂因色味極相擾惱。或此能惱人天二眾。如世尊告憍尸迦言。由嫉慳結人天惱亂。或此二能惱自他眾。謂由嫉故惱亂他朋。由內懷慳惱亂自侶。故十纏內立二為結。佛于余處依差別門。即以結聲說有五種。頌曰。

又五順下分　　由二不超欲　由三複還下　　攝門根故三　或不欲發趣　　迷道及疑道　能障趣解脫　　故唯說斷三

論曰。何等為五。謂有身見戒禁取疑欲貪瞋恚。如是五種于下分法能為順益。故名下分然下分法略有二種。一地獄。謂欲界。二下有情。謂諸異生。雖得聖法而不能超下分界者。由為欲貪瞋恚二結所繫縛故。雖離欲貪而不能越下有情者。由為身見戒取疑結所繫縛故。諸有情住欲界獄中。欲貪及瞋猶如獄卒。由彼禁約不越獄故。身見等三如防邏者。設有方便超欲界獄。彼三執還置獄中故。順

【現代漢語翻譯】現代漢語譯本：因此，在十纏中，特別設立了嫉結（Irshya，嫉妒）和慳結（Matsarya，吝嗇）這兩種結。這是因為這兩種煩惱經常出現。也就是說，在欲界的人和天道中，這種嫉妒和慳吝經常發生。而且，這兩種煩惱也是導致卑賤和貧窮的原因。也就是說，在欲界的人和天道中，很多人因為卑賤貧窮而遭受痛苦。現在可以看到，即使是非常親近的人，也會因為卑賤和缺乏財富而不被尊重和愛戴。此外，這兩種煩惱普遍顯現為隨煩惱。也就是說，隨煩惱總共有兩種：一種是與憂戚相關的，另一種是與歡喜相關的。嫉妒和慳吝普遍顯現為這兩種狀態。而且，這兩種煩惱能夠困擾兩類人。也就是說，在家眾在財富和地位方面，會因為嫉妒和慳吝而極度煩惱。而出家眾在教法和修行方面，會因為嫉妒和慳吝而極度煩惱。或者，這兩種煩惱可能會困擾天人和阿修羅眾，因為他們會因為美好的色相和味道而互相擾亂。或者，這兩種煩惱可能會困擾人和天這兩類眾生。正如世尊告訴喬尸迦（Kausika，帝釋天）所說，由於嫉妒和慳吝的束縛，人和天都感到煩惱。或者，這兩種煩惱可能會困擾自己和他人。也就是說，由於嫉妒，會擾亂他人的朋友；由於內心懷有慳吝，會擾亂自己的同伴。因此，在十纏中，特別設立了嫉結和慳結。佛陀在其他地方，根據差別的角度，用『結』這個詞說了五種結。頌曰：又有五種順下分結，因為兩種結不能超越欲界；因為三種結又回到地獄，因為攝取門和根源的緣故，所以說是三種結；或者是不想發起，或者是迷惑道路，或者是懷疑道路，能夠障礙趣向解脫，所以只說斷除三種結。論曰：什麼是五種順下分結？是指有身見（Satkayadristi，認為五蘊為我）、戒禁取（Silabbataparamarsa，執著于錯誤的戒律和禁忌）、疑（Vicikitsa，懷疑佛法）、欲貪（Kamaraga，對欲界的貪愛）和瞋恚（Pratigha，嗔恨）。這五種結對於下分法能夠起到順益的作用，所以叫做順下分結。然而，下分法大致有兩種：一種是地獄，指欲界；另一種是下有情，指各種異生。即使獲得了聖法，但不能超越下分界的人，是因為被欲貪和瞋恚這兩種結所束縛。即使離開了欲貪，但不能超越下有情的人，是因為被有身見、戒禁取和疑這三種結所束縛。那些住在欲界牢獄中的有情，欲貪和瞋恚就像獄卒一樣，因為他們的禁錮而無法越獄。有身見等三種結就像防邏者一樣，即使有方便超越了欲界牢獄，他們也會抓住你，把你放回牢獄中。順下分結。

【English Translation】 English version: Therefore, among the ten fetters, two are specifically established as knots: Irshya (jealousy) and Matsarya (stinginess). This is because these two afflictions frequently manifest. That is to say, in the realms of humans and Devas (gods) in the desire realm (Kamadhatu), jealousy and stinginess frequently arise. Moreover, these two afflictions are also the cause of lowliness and poverty. That is to say, in the realms of humans and Devas in the desire realm, many suffer from the yoke of lowliness, poverty, and great suffering. It can be seen that even very close relatives are not respected and loved due to lowliness and lack of wealth. Furthermore, these two afflictions universally manifest as secondary afflictions (upakleshas). That is to say, there are two types of secondary afflictions in total: one associated with sorrow and the other associated with joy. Jealousy and stinginess universally manifest in these two aspects. Moreover, these two afflictions can trouble two groups of people. That is to say, laypeople are extremely troubled by jealousy and stinginess in terms of wealth and status. Monastics are extremely troubled by jealousy and stinginess in terms of teachings and practice. Alternatively, these two afflictions may trouble the Devas and Asuras (demigods), because they disturb each other due to beautiful forms and tastes. Alternatively, these two afflictions may trouble both humans and Devas. As the World-Honored One told Kausika (Indra, the ruler of the Devas), humans and Devas are troubled by the bonds of jealousy and stinginess. Alternatively, these two afflictions may trouble oneself and others. That is to say, due to jealousy, one troubles the friends of others; due to harboring stinginess, one troubles one's own companions. Therefore, among the ten fetters, two are specifically established as knots. In other places, the Buddha, from the perspective of differentiation, spoke of five types of knots using the term 'knot'. Verse: Also, there are five lower fetters, because two fetters cannot transcend the desire realm; because three fetters return to the lower realm, because of the means of grasping and the root cause, therefore it is said to be three fetters; or one does not want to initiate, or is confused about the path, or doubts the path, which can obstruct the path to liberation, so it is only said to cut off three fetters. Treatise: What are the five lower fetters? They refer to Satkayadristi (the view of a self in the five aggregates), Silabbataparamarsa (attachment to wrong precepts and vows), Vicikitsa (doubt), Kamaraga (desire and lust), and Pratigha (hatred). These five fetters are beneficial to the lower division, so they are called lower fetters. However, there are roughly two types of lower division: one is the lower realm, referring to the desire realm; the other is the lower sentient beings, referring to various ordinary beings. Even if one has attained the holy Dharma, but cannot transcend the lower division, it is because they are bound by the two fetters of Kamaraga and Pratigha. Even if one has left Kamaraga, but cannot transcend the lower sentient beings, it is because they are bound by the three fetters of Satkayadristi, Silabbataparamarsa, and Vicikitsa. Those sentient beings who live in the prison of the desire realm, Kamaraga and Pratigha are like prison guards, because of their confinement, they cannot escape from prison. The three fetters of Satkayadristi, etc., are like guards; even if there is a way to transcend the prison of the desire realm, they will seize you and put you back in prison. Lower fetters.

下分結。由此唯五已見諦者。由欲貪瞋不超地獄。其義可爾。唯此但是欲界系故。離欲貪者。見斷一切皆令不越下分有情。何故世尊唯說三種。雖有此責而佛世尊略攝門根且說三種。言攝門者。見所斷惑類總有三。唯一通二通四部故。說此三種攝彼三門。類顯彼故。言攝根者。身見等三。是餘三根以邊執見見取邪見。如其次第隨有身見戒禁取疑三種勝根而得轉故。說此三種攝彼三根。故順下分唯有此五。諸得預流六煩惱斷。何緣但說斷三結耶。此亦如前攝門根故。雖但有一通於二部。即舉彼相以顯彼體。由此故說。攝彼三門或有餘師作如是釋。趣異方者有三種障。一不欲發。謂見此余方功德過失故息心不往。二迷正道。謂雖發趣而依邪路不至彼方。三疑正道。謂不諳悉見有二路人皆數游。便於正道心懷猶豫。此于趣彼為是為非。如是應知。趣解脫者。亦有如是相似三障。謂由身見於蘊涅槃見執我斷功德過失。故於解脫不欲發趣。由戒禁取雖求解脫。而迷正路依世間道。徒經辛苦不至涅槃。由疑不能善自觀察。見諸邪道有多人修。便於正道心懷猶豫。于趣解脫為是為非。佛顯預流永斷如是趣解脫障。故說斷三。雖見行常亦不趣解脫見世道勝。亦迷失正道。撥無聖道者。亦不信正道。而前三種是后三根。后三必隨前三轉故

【現代漢語翻譯】現代漢語譯本下分結（Orambhāgiyāni）是指那些束縛于較低界域的結。為什麼只有五種已證得見諦（Dassanapahātabbā）的聖者，因為他們對欲貪（Kāmarāga）和瞋恚（Paṭigha）尚未超越地獄（Orambhāgiya）？這種說法是合理的。因為只有這五種結是與欲界（Kāmadhātu）相關的。那些已經離欲貪的人，他們所斷除的一切都使得有情（Satta）不會再越過下分。為什麼世尊（Bhagavā）只說了三種結呢？雖然有這樣的疑問，但佛世尊只是略攝了門和根，所以說了三種結。說到攝門，見所斷的迷惑總共有三類：一類是通於一部（Ekattaya），一類是通於二部（Dvitaya），一類是通於四部（Catutaya）。所以說這三種結攝取了那三門，因為這三種結顯現了那三類迷惑。說到攝根，身見（Sakkāyadiṭṭhi）等三種結是其餘三種結的根源，因為邊執見（Antaggāhikadiṭṭhi）、見取（Diṭṭhupādāna）和邪見（Micchādiṭṭhi）依次隨著身見、戒禁取（Sīlabbataparāmāsa）和疑（Vicikicchā）這三種殊勝的根而得以轉化。所以說這三種結攝取了那三種根。因此，順下分結只有這五種。那些證得預流果（Sotāpanna）的人斷除了六種煩惱（Kilesa），為什麼只說斷除了三種結呢？這也是像前面一樣，因為攝取了門和根的緣故。雖然只有一種結是通於二部的，但舉出那一種結的相，就可以顯現那一種結的體。因此才這樣說，攝取了那三門。或者有其他的老師這樣解釋：前往異方的人有三種障礙。第一種是不想出發，因為看到這個地方以外的其他地方的功德和過失，所以停止了前往的念頭。第二種是迷失了正確的道路，雖然出發了，但是依據邪路，不能到達那個地方。第三種是懷疑正確的道路，因為不熟悉情況，看到有兩條路都有人經常行走，所以對正確的道路心懷猶豫，不知道前往那條路是對還是不對。像這樣應該知道，前往解脫（Nibbāna）的人，也有像這樣相似的三種障礙。因為由於身見，對於五蘊（Khandha）和涅槃，執著於我（Attā）和斷滅（Uccheda）的功德和過失，所以對於解脫不想出發。由於戒禁取，雖然求解脫，但是迷失了正確的道路，依據世間的道路，徒勞地經歷辛苦，不能到達涅槃。由於疑，不能好好地自我觀察，看到有很多邪道都有人修行，所以對於正道心懷猶豫，不知道前往解脫的道路是對還是不對。佛（Buddha）顯示預流果的人永遠斷除了像這樣前往解脫的障礙，所以說斷除了三種結。即使見到修行是常，也不想前往解脫，認為世間的道路更好。也會迷失正確的道路。否定聖道（Ariya Magga）的人，也不相信正確的道路。而前面的三種結是後面的三種結的根源，後面的三種結必定隨著前面的三種結而轉化。

【English Translation】 English version The lower fetters (Orambhāgiyāni) are those that bind one to the lower realms. Why are there only five fetters for those who have already attained stream-entry (Dassanapahātabbā), since they have not yet transcended the lower realms (Orambhāgiya) due to desire (Kāmarāga) and aversion (Paṭigha)? This explanation is reasonable because only these five fetters are related to the realm of desire (Kāmadhātu). Those who have abandoned desire, everything they have eliminated ensures that beings (Satta) will no longer cross the lower divisions. Why did the Blessed One (Bhagavā) only mention three fetters? Although there is this question, the Buddha (Bhagavā) briefly summarized the gates and roots, and therefore spoke of three fetters. Regarding the summary of gates, the defilements to be abandoned by seeing are generally of three types: one that is common to one part (Ekattaya), one that is common to two parts (Dvitaya), and one that is common to four parts (Catutaya). Therefore, these three fetters encompass those three gates because these three fetters reveal those three types of defilements. Regarding the summary of roots, self-view (Sakkāyadiṭṭhi) and the other three fetters are the roots of the remaining three fetters because extreme views (Antaggāhikadiṭṭhi), clinging to views (Diṭṭhupādāna), and wrong views (Micchādiṭṭhi) arise in sequence following the three superior roots of self-view, clinging to rites and rituals (Sīlabbataparāmāsa), and doubt (Vicikicchā). Therefore, these three fetters encompass those three roots. Thus, there are only these five fetters that lead to the lower realms. Those who have attained stream-entry (Sotāpanna) have eliminated six defilements (Kilesa), so why is it only said that they have eliminated three fetters? This is also like before, because of the summary of gates and roots. Although only one fetter is common to two parts, by pointing out the characteristic of that one fetter, the essence of that fetter can be revealed. Therefore, it is said that it encompasses those three gates. Or some other teachers explain it this way: there are three obstacles for those who go to a different place. The first is not wanting to set out, because seeing the merits and faults of other places outside of this place, they stop the thought of going. The second is losing the correct path, although they have set out, they rely on the wrong path and cannot reach that place. The third is doubting the correct path, because they are not familiar with the situation and see that there are two roads that people often travel, so they hesitate about the correct path, not knowing whether going to that road is right or wrong. Like this, it should be known that those who go to liberation (Nibbāna) also have three similar obstacles. Because due to self-view, regarding the five aggregates (Khandha) and Nirvana, they cling to the merits and faults of self (Attā) and annihilation (Uccheda), so they do not want to set out for liberation. Due to clinging to rites and rituals, although they seek liberation, they lose the correct path, rely on worldly paths, and experience hardship in vain, unable to reach Nirvana. Due to doubt, they cannot properly observe themselves, seeing that there are many wrong paths that people practice, so they hesitate about the correct path, not knowing whether the path to liberation is right or wrong. The Buddha (Buddha) shows that those who have attained stream-entry have forever eliminated such obstacles to going to liberation, so it is said that they have eliminated three fetters. Even if they see that practice is constant, they do not want to go to liberation, thinking that worldly paths are better. They will also lose the correct path. Those who deny the Noble Path (Ariya Magga) also do not believe in the correct path. And the first three fetters are the roots of the latter three fetters, and the latter three fetters will certainly transform following the former three fetters.

。舉本攝末但說前三。佛于余經如順下分。說順上分亦有五種。頌曰。

順上分亦五　　色無色二貪　掉舉慢無明　　令不超上故

論曰。如是五種體有八物。掉舉等三亦界別故。唯修所斷名順上分。順益上分故。名順上分結。要斷見所斷。彼方現行故。見所斷惑未永斷時。亦能資彼令順下分。故要永斷見所斷惑方現行者。名順上分。此中既說色無色貪及順上言。知掉舉等亦色無色。非欲界系。品類足論。即作是言。結法雲何。謂九結。非結法雲何。謂除九結所餘法。由此證成。掉舉一種少分是結。謂二界系。少分非結。謂欲界系。于少是結。謂聖者。于少非結。謂異生。有位是結。謂已離欲貪。有位非結。謂未離欲貪。由如是等差別不定。品類足論。不說為結。掉舉擾惱三摩地故。于順上分建立為結。即由此理順上分中。不說惛沈順等持故。已辯。結縛云何。頌曰。

縛三由三受

論曰。以能繫縛。故立縛名。即是能遮趣離染義。結縛二相雖無差別。而依本母說縛有三。一者貪縛。二者瞋縛。三者癡縛。所餘諸結品類同故。攝在三中。謂五見疑同癡品類。慢慳二結貪品類同。嫉結同瞋。故皆三攝。又為顯示已見諦者余所應作。故說三縛。通縛六識身。置生死獄故。又佛偏為覺慧劣者。顯粗相

【現代漢語翻譯】現代漢語譯本：總而言之，本論只講述了前面三種結（愛結、恚結、慢結）。佛陀在其他的經典中，例如《順下分經》里，講述了順上分結也有五種。偈頌說：『順上分結也有五種：色界貪、無色界貪、掉舉、慢、無明，這些結使眾生不能超越上界。』論述：這五種結的本體有八種事物。掉舉等三種結，也是因為界別不同的緣故。只有修所斷的煩惱才能稱為順上分結，因為它們順益於上分。要斷除見所斷的煩惱，這些結才能顯現。在見所斷的迷惑沒有被永遠斷除的時候，它們也能資助這些迷惑，使之順於下分。所以，必須要永遠斷除見所斷的迷惑，這些結才能顯現，才能稱為順上分結。這裡既然說了色界貪、無色界貪以及順上分，就知道掉舉等也是色界、無色界，不是欲界所繫的。品類足論中，就是這樣說的：結法是什麼？就是九結。什麼不是結法？就是除了九結以外的其餘的法。由此可以證明，掉舉這一種，少部分是結，指的是色界、無色界所繫的；少部分不是結，指的是欲界所繫的。對於少部分人來說是結，指的是聖者；對於少部分人來說不是結，指的是異生。在某個階段是結，指的是已經離開了欲貪的人；在某個階段不是結，指的是還沒有離開欲貪的人。由於像這樣的差別不定，所以《品類足論》沒有說它是結。掉舉擾亂三摩地，所以在順上分中建立為結。也就是因為這個道理，順上分中，沒有說惛沈是順等持的緣故。已經辨析了。結縛是什麼？偈頌說：『縛有三種，由三種感受而來。』論述：因為能夠繫縛，所以立名為縛。也就是能夠遮止趣向離染的意義。結和縛的兩種相雖然沒有差別，但是依據本母經，說縛有三種：一是貪縛，二是瞋縛，三是癡縛。其餘的各種結，因為品類相同，所以攝在這三種之中。五見和疑，與癡的品類相同；慢和慳，與貪的品類相同；嫉結與瞋相同，所以都攝在三種之中。又爲了顯示已經見到真諦的人，其餘應該做的事情，所以說三種縛。通縛六識身，安置在生死牢獄中。又佛陀特別為覺慧低劣的人，顯示粗顯的相。

【English Translation】 English version: In short, this treatise only discusses the first three bonds (attachment, aversion, and pride). In other sutras, such as the 'Anusayasutta (Discourse on Tendencies),' the Buddha also described five types of higher fetters. The verse says: 'There are also five higher fetters: attachment to the realm of form (Rūpa-rāga), attachment to the formless realm (Arūpa-rāga), restlessness (uddhacca), conceit (māna), and ignorance (avijjā); these fetters prevent beings from transcending the higher realms.' Commentary: These five types of fetters have eight entities. Restlessness and the other three are also due to the difference in realms. Only those defilements that are abandoned through cultivation (bhāvanā-pahātabba) are called higher fetters, because they are conducive to the higher realms. In order for these fetters to manifest, the fetters abandoned through seeing (dassana-pahātabba) must be eliminated. When the delusions abandoned through seeing have not been permanently eliminated, they can also support these delusions, causing them to be conducive to the lower realms. Therefore, it is necessary to permanently eliminate the delusions abandoned through seeing for these fetters to manifest and be called higher fetters. Since attachment to the realm of form, attachment to the formless realm, and higher fetters are mentioned here, it is known that restlessness and the others also belong to the realm of form and the formless realm, and are not related to the desire realm. In the Dharmaskandha, it is said: What are the fetters? They are the nine fetters. What are not the fetters? They are the remaining dharmas other than the nine fetters. From this, it can be proven that a small part of restlessness is a fetter, referring to what is related to the realm of form and the formless realm; a small part is not a fetter, referring to what is related to the desire realm. For a small number of people, it is a fetter, referring to the noble ones (ārya); for a small number of people, it is not a fetter, referring to ordinary beings (pṛthagjana). In a certain stage, it is a fetter, referring to those who have abandoned desire; in a certain stage, it is not a fetter, referring to those who have not abandoned desire. Due to such uncertain differences, the Dharmaskandha does not say that it is a fetter. Restlessness disturbs samādhi, so it is established as a fetter in the higher fetters. It is also for this reason that drowsiness (styāna) is not mentioned as conducive to equanimity (upekṣā) in the higher fetters. It has already been analyzed. What are the bonds (bandhana)? The verse says: 'There are three bonds, arising from three feelings.' Commentary: Because they are able to bind, they are named bonds. That is, they are able to prevent the meaning of moving towards detachment. Although there is no difference between the two characteristics of fetters and bonds, according to the original sutra, it is said that there are three bonds: first, the bond of attachment (rāga-bandhana); second, the bond of aversion (dveṣa-bandhana); and third, the bond of ignorance (moha-bandhana). The remaining various fetters are included in these three because they are of the same category. The five views (pañca-dṛṣṭi) and doubt (vicikitsā) are of the same category as ignorance; pride (māna) and stinginess (mātsarya) are of the same category as attachment; jealousy (īrṣyā) is the same as aversion, so they are all included in the three. Furthermore, in order to show what else those who have seen the truth should do, the three bonds are mentioned. They bind the six aggregates (ṣaṭ-vijñāna-kāya), placing them in the prison of samsara. Moreover, the Buddha especially reveals the coarse appearance for those with inferior wisdom.

煩惱。故但說三縛。有餘師說。由隨三受勢力所引說縛有三。謂貪多分于自樂受所緣相應二種隨增。少分亦于不苦不樂。于自他苦及他樂舍。唯有一種所緣隨增。瞋亦多分于自苦受所緣相應二種隨增。少分亦于不苦不樂。于自他樂及他苦舍。唯有一種所緣隨增。癡亦多分于自舍受所緣相應二種隨增。少分亦於樂受苦受。於他一切受唯所緣隨增。是故世尊依多分理。說隨三受建立三縛。何類貪等遮趣離染。說名為縛。謂唯現行。若異此者皆成三故。則應畢竟遮趣離染。已分別縛。隨眠雲何。頌曰。

隨眠前已說

論曰。隨眠有六或七或十或九十八。如前已說。隨眠既已說。隨煩惱云何。頌曰。

隨煩惱此余　　染心所行蘊

論曰。能為擾亂。故名煩惱。隨諸煩惱轉。得隨煩惱名。有古師言。若法不具滿煩惱相。名隨煩惱。如月不滿得隨月名然。諸隨眠名為煩惱。即此亦得隨煩惱名。以是圓滿煩惱品故。由此故說。即諸煩惱有結縛。隨眠隨煩惱纏義。所餘染污心所行蘊。隨煩惱起隨惱心故。得隨煩惱名。不得名煩惱。以闕圓滿煩惱相故隨煩惱名為目幾法。經種種說。故有眾多。謂憤發不忍及起惡言類。如世尊告婆羅門言。有二十一諸隨煩惱。能惱亂心。乃至廣說。后當略辯。纏煩惱垢攝者且應先辯。

【現代漢語翻譯】現代漢語譯本：煩惱。因此只說了三種束縛（三縛，指貪、嗔、癡三種煩惱的束縛）。有些論師說，由於隨著三種感受（三受，指苦受、樂受、舍受）的勢力所引導，所以說束縛有三種。也就是說，貪愛大多在自身快樂的感受所緣境和相應的心識上增長，少部分也在不苦不樂的感受上增長。對於自身和他人的痛苦，以及他人的快樂和舍受，只有一種所緣境上的增長。嗔恚也大多在自身痛苦的感受所緣境和相應的心識上增長，少部分也在不苦不樂的感受上增長。對於自身和他人的快樂，以及他人的痛苦和舍受，只有一種所緣境上的增長。愚癡也大多在自身舍受的感受所緣境和相應的心識上增長，少部分也在快樂和痛苦的感受上增長。對於他人的一切感受，只有所緣境上的增長。因此，世尊依據大多數情況的道理，說隨著三種感受建立三種束縛。哪一類貪愛等被遮止，趨向于遠離染污，才被稱為束縛呢？就是指現行的貪愛等。如果不是這樣，那麼一切都成了三種束縛，那就應該完全遮止趨向于遠離染污。已經分別了束縛，那麼隨眠（隨眠，潛在的煩惱）是什麼呢？頌文說：『隨眠前已說』論述：隨眠有六種、七種、十種或九十八種，如前面已經說過的。隨眠既然已經說了，那麼隨煩惱（隨煩惱，伴隨主要煩惱而生的次要煩惱）是什麼呢？頌文說：『隨煩惱此余，染心所行蘊』論述：能夠擾亂，所以叫做煩惱。隨著各種煩惱轉起，得到隨煩惱的名稱。有古老的論師說，如果一個法不具備圓滿的煩惱相，就叫做隨煩惱，就像月亮不圓滿時叫做隨月一樣。然而，各種隨眠被稱為煩惱，因此它們也能夠得到隨煩惱的名稱，因為它們是圓滿的煩惱品類。因此，才說各種煩惱有結、縛、隨眠、隨煩惱、纏的含義。其餘的染污心所行蘊，因為隨著隨煩惱生起而惱亂心，所以得到隨煩惱的名稱，不能夠叫做煩惱，因為缺少圓滿的煩惱相。隨煩惱的名稱是很多法的目標，經典中有很多種說法，所以有很多種，例如憤、發、不忍以及說惡語等等。就像世尊告訴婆羅門說，有二十一種隨煩惱，能夠惱亂心，乃至廣說。後面將要簡略地辨析。纏、煩惱、垢所包含的內容，應該先辨析。

【English Translation】 English version: Afflictions. Therefore, only three bonds (三縛, San縛, referring to the bonds of greed, hatred, and delusion) are mentioned. Some teachers say that because they are guided by the power of the three feelings (三受, San Shou, referring to painful, pleasant, and neutral feelings), it is said that there are three bonds. That is, greed mostly increases in the object and corresponding consciousness of one's own pleasant feelings, and a small part also increases in neutral feelings. For one's own and others' suffering, and others' happiness and neutral feelings, there is only an increase in one kind of object. Hatred also mostly increases in the object and corresponding consciousness of one's own painful feelings, and a small part also increases in neutral feelings. For one's own and others' happiness, and others' suffering and neutral feelings, there is only an increase in one kind of object. Delusion also mostly increases in the object and corresponding consciousness of one's own neutral feelings, and a small part also increases in pleasant and painful feelings. For all of others' feelings, there is only an increase in the object. Therefore, the World Honored One, based on the principle of most cases, said that three bonds are established according to the three feelings. Which kind of greed, etc., is prevented, tending towards detachment from defilement, is called a bond? It refers to the greed, etc., that is currently active. If it is not like this, then everything becomes three bonds, and then one should completely prevent tending towards detachment from defilement. Having distinguished the bonds, what are the latent afflictions (隨眠, Suimian, latent afflictions)? The verse says: 『Latent afflictions have been explained before』 Treatise: There are six, seven, ten, or ninety-eight kinds of latent afflictions, as has been said before. Since latent afflictions have been explained, what are the secondary afflictions (隨煩惱, Suifannao, secondary afflictions)? The verse says: 『Secondary afflictions are the remaining defiled mental factors』 Treatise: Being able to disturb, therefore it is called affliction. Following the arising of various afflictions, it gets the name of secondary affliction. Some ancient teachers say that if a dharma does not have the complete characteristics of an affliction, it is called a secondary affliction, just like when the moon is not full, it is called a partial moon. However, various latent afflictions are called afflictions, therefore they can also get the name of secondary afflictions, because they are complete categories of afflictions. Therefore, it is said that various afflictions have the meanings of knots, bonds, latent afflictions, secondary afflictions, and entanglements. The remaining defiled mental factors, because they disturb the mind with the arising of secondary afflictions, therefore they get the name of secondary afflictions, and cannot be called afflictions, because they lack the complete characteristics of afflictions. The name of secondary afflictions is the goal of many dharmas, and there are many kinds of statements in the scriptures, so there are many kinds, such as anger, resentment, intolerance, and speaking evil words, etc. Just like the World Honored One told the Brahmin that there are twenty-one kinds of secondary afflictions that can disturb the mind, and so on. Later, a brief analysis will be made. The contents included in entanglements, afflictions, and taints should be analyzed first.

纏相云何。頌曰。

纏八無慚愧　　嫉慳並悔眠　及掉舉惛沈　　或十加忿覆　無慚慳掉舉　　皆從貪所生　無愧眠惛沈　　從無明所起　嫉忿從瞋起　　悔從疑覆諍

論曰。根本煩惱亦名為纏。經說欲貪纏為緣故。若異此者。貪等云何可得名為圓滿煩惱。然諸論者。離諸隨眠。就勝說纏。或八或十。謂品類足說有八纏。毗婆沙宗說纏有十。即於前八更加忿覆。如是十種。繫縛含識置生死獄。故名為纏。或十為因起諸惡行令拘惡趣。故名為纏。無慚無愧嫉慳並悔掉舉惛沈。如前已辯。令心昧略惛沈相應。不能持身是為眠相。眠雖亦有惛不相應。此唯辯纏。故作是說。於此頓說眠三相者。此三與眠義相順故。因自反損怨益而生。瞋恚為先心憤名忿。有餘師說。因處非處違逆而生。力能令心無顧而轉。乃至子上令心憤發說名為忿。隱藏自罪。說名為覆。罪謂可訶。即是毀犯尸羅軌則及諸凈命。隱藏即是匿罪欲因有餘釋言。捫拭名覆。謂內懷惡捫拭外邊。是欲令他不覺察義。前說若法從煩惱起。方可建立隨煩惱名。此中何法何煩惱起。無慚慳掉舉是貪等流。要貪為近因方得生故。無愧眠惛沈是無明等流。此與無明相極相鄰近故。嫉忿是瞋等流。由此相同瞋故。悔是疑等流。因猶豫生故。覆有說是貪等流。

【現代漢語翻譯】現代漢語譯本什麼是纏縛？頌文說：

『纏有八種：無慚、無愧、嫉妒、慳吝、追悔、睡眠、掉舉、惛沉，或者加上忿怒和覆藏則為十種。無慚、慳吝、掉舉，都從貪慾產生；無愧、睡眠、惛沉，從無明生起；嫉妒、忿怒從嗔恨生起；追悔從疑惑，覆藏從諍論生起。』

論述：根本煩惱也稱為纏縛。經中說以欲貪為纏縛的因緣。如果不是這樣，貪等煩惱怎麼能被稱為圓滿的煩惱呢？然而，各論師離開隨眠煩惱，就殊勝之處說纏縛，或者說有八種或十種。例如，《品類足論》說有八種纏縛，毗婆沙宗說有十種纏縛，就是在前八種的基礎上加上忿怒和覆藏。這十種纏縛，繫縛眾生的含藏識，使其置於生死牢獄之中，所以稱為纏縛。或者說，這十種纏縛作為惡行的原因，使眾生拘留在惡趣之中，所以稱為纏縛。無慚、無愧、嫉妒、慳吝、追悔、掉舉、惛沉，如前已經辨析過。使心昧略，與惛沉相應，不能保持身體的清醒，這就是睡眠的相狀。睡眠雖然也有與惛沉不相應的，但這裡只辨析纏縛，所以這樣說。在這裡一併說睡眠的三種相狀，是因為這三種與睡眠的意義相順的緣故。因為自己受到損害，怨家得到利益而產生，以嗔恚為先導，心中憤恨叫做忿怒。有其他論師說，因為遇到合理或不合理的事情，產生違逆而生起。這種力量能夠使心不顧一切地運轉，乃至對自己的兒子也令心憤恨，這叫做忿怒。隱藏自己的罪過，叫做覆藏。罪過是指應該受到呵責的行為，也就是毀犯尸羅（śīla，戒律）、軌則以及各種清凈的生活。隱藏就是隱匿罪過，是想要隱瞞罪過的原因。有其他解釋說，捫心自問叫做覆藏，就是內心懷有惡念，捫心自問外在的行為，是想要讓別人不覺察。前面說過，如果某種法從煩惱生起，才可以建立為隨煩惱的名稱。這裡什麼法從什麼煩惱生起呢？無慚、慳吝、掉舉是貪慾的等流，必須以貪慾為近因才能產生。無愧、睡眠、惛沉是無明的等流，這與無明非常鄰近的緣故。嫉妒、忿怒是嗔恨的等流，因為與嗔恨相同。追悔是疑惑的等流，因為從猶豫產生。覆藏有說是貪慾的等流。

【English Translation】 English version What are the fetters (纏相, chán xiāng)? The verse says:

'There are eight fetters: shamelessness (無慚, wú cán), lack of shame (無愧, wú kuì), jealousy (嫉妒, jídù), stinginess (慳吝, qiānlìn), regret (追悔, zhuīhuǐ), sleep (睡眠, shuìmián), restlessness (掉舉, diàojǔ), and torpor (惛沉, hūnchén). Or, adding anger (忿怒, fènnù) and concealment (覆藏, fùcáng), there are ten. Shamelessness, stinginess, and restlessness all arise from greed (貪慾, tānyù); Lack of shame, sleep, and torpor arise from ignorance (無明, wúmíng); Jealousy and anger arise from hatred (嗔恨, chēnhèn); regret arises from doubt (疑惑, yíhuò), and concealment from contention (諍論, zhēnglùn).'

Treatise: Fundamental afflictions are also called fetters. The sutra says that craving (欲貪, yùtān) is the cause of fetters. If this were not the case, how could greed and other afflictions be called complete afflictions? However, various commentators, apart from the latent afflictions (隨眠, suímián), speak of fetters in terms of their superiority, either as eight or ten. For example, the Prakaraṇapāda says there are eight fetters, while the Vaibhāṣika school says there are ten, which are the previous eight plus anger and concealment. These ten fetters bind sentient beings' store consciousness (含藏識, háncángshì), placing them in the prison of samsara (生死, shēngsǐ), hence they are called fetters. Or, these ten fetters are the cause of evil deeds, causing beings to be confined in the evil realms, hence they are called fetters. Shamelessness, lack of shame, jealousy, stinginess, regret, restlessness, and torpor have been discussed previously. Causing the mind to be obscured, corresponding to torpor, and unable to maintain the body's alertness, this is the characteristic of sleep. Although sleep may also not correspond to torpor, here we only discuss fetters, so it is said in this way. Here, the three characteristics of sleep are discussed together because these three are in accordance with the meaning of sleep. It arises because one suffers harm and enemies benefit, with hatred as the precursor, and resentment in the mind is called anger. Other teachers say that it arises from encountering reasonable or unreasonable things, giving rise to opposition. This force can cause the mind to act recklessly, even causing resentment towards one's own son, this is called anger. Hiding one's own faults is called concealment. Faults refer to actions that should be blamed, that is, violating the precepts (尸羅, śīla), rules, and various pure ways of life. Hiding is concealing faults, which is the reason for wanting to conceal faults. Other explanations say that introspecting is called concealment, that is, harboring evil thoughts inwardly and introspecting outward behavior, wanting to prevent others from noticing. It was said earlier that if a certain dharma arises from affliction, it can be established as the name of a secondary affliction. What dharma arises from what affliction here? Shamelessness, stinginess, and restlessness are the outflows of greed, and must have greed as the proximate cause to arise. Lack of shame, sleep, and torpor are the outflows of ignorance, because they are very close to ignorance. Jealousy and anger are the outflows of hatred, because they are similar to hatred. Regret is the outflow of doubt, because it arises from hesitation. Concealment is said to be the outflow of greed.

有說是無明等流。有說是俱等流。諸有知者因愛生故。諸無知者因癡生故即由此相故有說言。心著稱譽利養恭敬。不了惡行所招當果。是于自罪隱匿欲因。為愛無明二等流果。隨惱心法說名為覆。如是十種從煩惱生。是煩惱等流。故名隨煩惱。余煩惱垢其相云何。頌曰。

煩惱垢六惱　　害恨諂誑憍　誑憍從貪生　　害恨從瞋起　惱從見取起　　諂從諸見生

論曰。于可毀事決定堅執難令舍因。說名為惱。由有此故。世間說為不可引導。執惡所執於他有情。非全不顧擬重攝受。為損惱因悲障惱心。說名為害。于非愛相隨念分別。生續忿後起心結怨名恨。於己情事方便隱匿。矯設謀略誘取他情。實智相違心曲名諂。于名利等貪為先故。欲令他惑邪示現因。正定相違心險名誑。心險心曲相差別者。如道如杖於他于自。因貪因見故有差別。憍相如前已具分別。有餘師說從貪所生。恃己少年無病壽等諸興盛事心傲名憍。有餘師言。于自相續興盛諸行。耽染為先不顧於他。謂己為勝心自舉恃。說名為憍。由不顧他與慢有異。如是六種從煩惱生。穢污相粗名煩惱垢。於此六種煩惱垢中。誑憍是貪等流。害恨是瞋等流。惱是見取等流諂是諸見等流。如言阿曲謂諸惡見。故諂定是諸見等流。此六亦從煩惱生故。如纏亦得

隨煩惱名。已說諸纏及煩惱垢。今次應辯彼斷對治。諸纏垢中誰何所斷。頌曰。

纏無慚愧眠　　惛掉見修斷　余及煩惱垢　　自在故唯修

論曰。且十纏中無慚無愧。通與一切不善心俱。眠欲界中通與一切意識俱起。惛沉掉舉通與一切染污心俱。故五皆通見修所斷。余嫉慳悔忿覆並垢。自在起故。唯修所斷。唯與修斷他力無明。共相應故。名自在起。與自在起纏垢相應所有無明。唯修斷故。此諸纏垢誰通何性。頌曰。

欲三二餘惡　　上界皆無記

論曰。欲界所繫眠惛掉三。皆通不善無記二性。所餘一切皆唯不善。即欲界系七纏六垢。上二界中隨應所有。一切唯是無記性攝。即諂誑憍惛沉掉舉。此諸纏垢誰何界系。頌曰。

諂誑欲初定　　三三界余欲

論曰。諂誑唯在欲界初定。寧知梵世有諂誑耶。以大梵王匿己情事。現相誑惑。馬勝苾芻。傳聞此唯異生所起。非諸聖者亦可現前。惛掉憍三通三界系。所餘一切皆唯在欲。謂十六中五如前辯。所餘十一唯欲界系。所說隨眠及隨煩惱。于中有幾唯依意地。有幾通依六識地起。頌曰。

見所斷慢眠　　自在隨煩惱　皆唯意地起　　余通依六識

論曰。一切見斷修斷慢眠。隨煩惱中自在起者。如是三種皆依意識。依五識身無

【現代漢語翻譯】現代漢語譯本隨煩惱的名稱已經說完，諸纏（Paryavasthana，煩惱的束縛）以及煩惱垢（Upaklesha，細微的煩惱）也已經說過。現在接下來應該辨析它們的斷除和對治方法。在這些纏和垢中，哪些是通過見道斷除，哪些是通過修道斷除呢？頌曰：『纏』中的無慚（Ahrikya，不尊重自己）和無愧（Anapatrapya，不尊重他人）、睡眠（Middha，昏沉），惛沉（Styana，精神萎靡）和掉舉（Auddhatya，心神不定），由見道和修道斷除。其餘的纏以及煩惱垢，因為是自在生起，所以僅僅由修道斷除。論曰：在十纏中，無慚和無愧普遍與一切不善心同時生起；睡眠在欲界中普遍與一切意識同時生起；惛沉和掉舉普遍與一切染污心同時生起。因此，這五種纏都是通過見道和修道斷除的。其餘的嫉（Irshya，嫉妒）、慳（Matsarya，吝嗇）、悔（Kaukritya，後悔）、忿（Krodha，憤怒）、覆（Mraksha，隱藏罪過）以及垢，因為是自在生起，所以僅僅通過修道斷除。僅僅與修道所斷的他力無明（Avidya，對真理的無知）共同相應，因此名為自在生起。與自在生起的纏和垢相應的所有的無明，僅僅通過修道斷除。這些纏和垢，哪些是通於善與不善，哪些是屬於什麼性質呢？頌曰：欲界的三種纏和垢具有兩種性質，其餘的都是惡的；上界的一切都是無記的。論曰：欲界所繫的睡眠、惛沉、掉舉這三種，都通於不善和無記兩種性質。其餘的一切都僅僅是不善。也就是欲界所繫的七纏和六垢。在上二界中，隨其應有的，一切都屬於無記性所攝。也就是諂（Maya，虛偽）、誑（Shathya，欺騙）、憍（Mada，驕傲）、惛沉、掉舉。這些纏和垢，哪些是屬於哪個界系的呢？頌曰：諂和誑只在欲界和初禪；惛沉、掉舉通於三界；其餘的只在欲界。論曰：諂和誑只在欲界和初禪。怎麼知道梵世有諂和誑呢？因為大梵天王隱藏自己的真實情況，顯現虛假的表象來欺騙迷惑他人。馬勝（Ashvajit）比丘（Bhikkhu）說，這僅僅是異生（Prthagjana，凡夫）所生起的，不是聖者也會顯現的。惛沉、掉舉、憍這三種通於三界所繫。其餘的一切都只在欲界。也就是十六種中，五種如前面所辨析的。其餘的十一種都只屬於欲界所繫。所說的隨眠（Anushaya，潛在的煩惱）以及隨煩惱，其中有幾種是僅僅依于意地（Manodhatu，意識的根本），有幾種是通於依六識地生起呢？頌曰：見道所斷的慢（Mana，傲慢）、睡眠，自在生起的隨煩惱，都僅僅是意地生起；其餘的通於依六識生起。論曰：一切見道所斷、修道所斷的慢和睡眠，隨煩惱中自在生起的，這三種都是依于意識。依於五識身沒有。

【English Translation】 English version The names of the secondary afflictions have been explained, as well as the entanglements (Paryavasthana, the bonds of affliction) and the defilements of affliction (Upaklesha, subtle afflictions). Now, we should next analyze their elimination and antidotes. Among these entanglements and defilements, which are eliminated by the path of seeing and which by the path of cultivation? Verse: Shamelessness (Ahrikya, disrespect for oneself) and lack of embarrassment (Anapatrapya, disrespect for others), sleep (Middha, drowsiness), torpor (Styana, mental dullness), and restlessness (Auddhatya, mental agitation) among the 'entanglements' are eliminated by the path of seeing and the path of cultivation. The remaining entanglements and defilements of affliction, because they arise spontaneously, are eliminated only by the path of cultivation. Treatise: Among the ten entanglements, shamelessness and lack of embarrassment universally arise simultaneously with all unwholesome minds; sleep in the desire realm universally arises simultaneously with all consciousness; torpor and restlessness universally arise simultaneously with all defiled minds. Therefore, these five entanglements are all eliminated by the path of seeing and the path of cultivation. The remaining jealousy (Irshya, envy), miserliness (Matsarya, stinginess), regret (Kaukritya, remorse), anger (Krodha, wrath), concealment (Mraksha, hiding misdeeds), and defilements, because they arise spontaneously, are eliminated only by the path of cultivation. Only corresponding with the ignorance (Avidya, ignorance of the truth) that is eliminated by the path of cultivation, hence they are called arising spontaneously. All ignorance corresponding with the spontaneously arising entanglements and defilements is eliminated only by the path of cultivation. Among these entanglements and defilements, which are common to wholesome and unwholesome, and what is their nature? Verse: Three entanglements and defilements of the desire realm have two natures, the rest are evil; everything in the upper realms is neutral. Treatise: The three entanglements of sleep, torpor, and restlessness, which are related to the desire realm, all have both unwholesome and neutral natures. Everything else is only unwholesome. That is, the seven entanglements and six defilements related to the desire realm. In the upper two realms, everything that exists accordingly is included in the neutral nature. That is, deceit (Maya, hypocrisy), dishonesty (Shathya, deception), pride (Mada, arrogance), torpor, and restlessness. Which of these entanglements and defilements belong to which realm? Verse: Deceit and dishonesty are only in the desire realm and the first dhyana; torpor and restlessness are common to the three realms; the rest are only in the desire realm. Treatise: Deceit and dishonesty are only in the desire realm and the first dhyana. How do we know that there is deceit and dishonesty in the Brahma world? Because the Great Brahma King hides his true situation and manifests false appearances to deceive and confuse others. Bhikkhu Ashvajit said that this is only what arises from ordinary beings (Prthagjana, common people), not what saints would manifest. Torpor, restlessness, and pride are common to the three realms. Everything else is only in the desire realm. That is, among the sixteen, five are as analyzed before. The remaining eleven all belong only to the desire realm. Among the sleep (Anushaya, latent afflictions) and secondary afflictions that have been spoken of, how many rely only on the mind element (Manodhatu, the root of consciousness), and how many commonly rely on the arising of the six consciousness elements? Verse: Conceit (Mana, arrogance) and sleep, which are eliminated by the path of seeing, and the spontaneously arising secondary afflictions, all arise only from the mind element; the rest commonly rely on the six consciousness elements. Treatise: All conceit and sleep that are eliminated by the path of seeing and the path of cultivation, and the spontaneously arising secondary afflictions, these three all rely on consciousness. There is none that relies on the five sense consciousnesses.

容起故。所餘一切通依六識。謂修所斷貪瞋無明。及彼相應諸隨煩惱。即無慚愧惛掉及余大煩惱地法所攝隨煩惱。即是放逸懈怠不信。依六識身皆容起故。理應通說諸隨煩惱。今此且依粗顯者說。復應思擇。如先所辯。樂等五受根對。今此中所辯一切煩惱隨煩惱何煩惱等何根相應。於此先應辯諸煩惱。頌曰。

欲界諸煩惱　　貪喜樂相應　瞋憂苦癡遍　　邪見憂及喜　疑憂餘五喜　　一切舍相應　上地皆隨應　　遍自識諸受

論曰。欲界所繫諸煩惱中。貪喜樂相應。以歡行轉遍六識故。瞋憂苦相應。以戚行轉遍六識故。無明遍與前四相應。歡戚行轉遍六識故。與余煩惱遍相應故。邪見通與憂喜相應。歡戚行轉唯意地故。如次先造罪福業故。疑憂相應。以戚行轉唯意地故。懷猶豫者。求決定知心愁戚故。餘四見慢與喜相應。以歡行轉唯意地故。通說皆與舍受相應。以說舍受癡隨增故。癡與諸惑遍相應故。煩惱相續至究竟時。取境奢緩起處中欲。漸漸衰微相續便斷。爾時煩惱與舍相順。是故皆與舍受相應。豈不捨根非歡非戚。如何歡戚煩惱相應。如處中人俱無違故。欲界既爾。上地云何。皆隨所應遍與自地自識俱起。諸受相應謂若地中具有四識。彼一一識所起煩惱。各遍自識。諸受相應。若諸地中。唯有

【現代漢語翻譯】現代漢語譯本：

容起故（因為容易生起）。其餘一切煩惱都普遍依存於六識。也就是修所斷的貪、嗔、無明（佛教中的三種根本煩惱），以及與它們相應的各種隨煩惱。即無慚、無愧、惛沉、掉舉，以及其餘大煩惱地法所攝的隨煩惱，也就是放逸、懈怠、不信，都依存於六識身而容易生起。理應普遍地說一切隨煩惱。現在這裡只是依據粗顯的來說。還應該思考，如先前所辨析的，樂等五受根對境。現在這裡所辨析的一切煩惱、隨煩惱，哪些煩惱等與哪些根相應？對此，首先應該辨析各種煩惱。頌文說：

『欲界諸煩惱，貪喜樂相應，嗔憂苦癡遍，邪見憂及喜，疑憂餘五喜，一切舍相應，上地皆隨應，遍自識諸受。』

論述說：欲界所繫縛的各種煩惱中，貪與喜受、樂受相應。因為歡行運轉而普遍於六識的緣故。嗔與憂受、苦受相應。因為戚行運轉而普遍於六識的緣故。無明普遍地與前四者相應。因為歡戚行運轉而普遍於六識的緣故。與其餘煩惱普遍地相應。邪見普遍地與憂受、喜受相應。因為歡戚行運轉只在意識的緣故。如次第地先造作罪業、福業的緣故。疑與憂受相應。因為戚行運轉只在意識的緣故。懷有猶豫的人，爲了尋求決定性的知見而內心愁苦的緣故。其餘四見（身見、邊見、戒禁取見、見取見）、慢與喜受相應。因為歡行運轉只在意識的緣故。總的來說，都與舍受相應。因為經中說癡隨舍受而增長的緣故。癡與各種迷惑普遍地相應。煩惱相續到最終的時候，取境緩慢，在中間生起慾望。漸漸衰微，相續便斷絕。這時煩惱與舍受相順。因此都與舍受相應。難道舍根不是非歡非戚嗎？如何與歡戚的煩惱相應？如同處在中庸狀態的人，都沒有違背的緣故。欲界既然如此，上界（色界和無色界）又如何呢？都隨著所應的，普遍地與自己地、自己識一同生起。各種受相應，如果某個地中具有四識，那麼那一識所生起的煩惱，各自普遍地與自己的識，各種受相應。如果各種地中，只有……

【English Translation】 English version:

'Rong qi gu' (because it is easy to arise). All other afflictions universally depend on the six consciousnesses. That is, the greed, hatred, and ignorance (the three fundamental afflictions in Buddhism) that are severed by cultivation, and the various secondary afflictions corresponding to them. Namely, 'wu can' (shamelessness), 'wu kui' (lack of remorse), 'hun chen' (lethargy), 'diao ju' (restlessness), and the secondary afflictions included in the other 'da fan nao di fa' (great affliction ground dharmas), which are 'fang yi' (negligence), 'xie dai' (laziness), and 'bu xin' (lack of faith), all easily arise depending on the six consciousness bodies. It is reasonable to universally speak of all secondary afflictions. Here, we are only discussing the more obvious ones. It should also be considered, as previously analyzed, the five sense roots of pleasure, etc., facing objects. Now, what afflictions and secondary afflictions, among all the afflictions and secondary afflictions analyzed here, correspond to which roots? Regarding this, the various afflictions should first be analyzed. The verse says:

'The afflictions of the desire realm, greed corresponds to joy and pleasure, hatred corresponds to sorrow and suffering, ignorance pervades, wrong views correspond to sorrow and joy, doubt corresponds to sorrow, the remaining five correspond to joy, all correspond to neutral feeling, the upper realms all correspond accordingly, pervading their own consciousnesses and feelings.'

The treatise says: Among the various afflictions bound to the desire realm, greed corresponds to joy and pleasure. Because the 'huan xing' (joyful activity) revolves and pervades the six consciousnesses. Hatred corresponds to sorrow and suffering. Because the 'qi xing' (grief activity) revolves and pervades the six consciousnesses. Ignorance universally corresponds to the previous four. Because the 'huan qi xing' (joyful and grief activity) revolves and pervades the six consciousnesses. It universally corresponds to the remaining afflictions. Wrong views universally correspond to sorrow and joy. Because the 'huan qi xing' (joyful and grief activity) only operates in the mind consciousness. Because they create sinful and meritorious karma in sequence. Doubt corresponds to sorrow. Because the 'qi xing' (grief activity) only operates in the mind consciousness. Those who harbor doubt, seek definitive knowledge and are distressed in their hearts. The remaining four views ('shen jian' (belief in a self), 'bian jian' (extreme views), 'jie jin qu jian' (attachment to rituals), 'jian qu jian' (grasping at views)), and pride correspond to joy. Because the 'huan xing' (joyful activity) only operates in the mind consciousness. Generally speaking, they all correspond to neutral feeling. Because the sutras say that ignorance increases along with neutral feeling. Ignorance universally corresponds to various delusions. When afflictions continue to the end, grasping at objects is slow, and desire arises in the middle. Gradually weakening, the continuation is cut off. At this time, afflictions are in accordance with neutral feeling. Therefore, they all correspond to neutral feeling. Isn't the neutral root neither joyful nor sorrowful? How can it correspond to joyful and sorrowful afflictions? It is like a person in a neutral state, where there is no contradiction. Since the desire realm is like this, what about the upper realms (form realm and formless realm)? They all arise accordingly, universally with their own realm and their own consciousness. The various feelings correspond, if a certain realm has four consciousnesses, then the afflictions arising from that consciousness each universally correspond to their own consciousness and various feelings. If various realms only have...

意識即彼意識所起煩惱。遍與意識。諸受相應上諸地中。識有多少謂初靜慮。具四餘一受有多少。謂初二三四等如次。具喜樂舍喜舍樂舍。唯舍應知。隨諸地中所有煩惱。如應與彼識受相應。何緣二疑俱不決定。而上得與喜樂相應。非欲界疑喜受俱起。以諸煩惱在離欲地。雖不決定亦不憂戚。雖懷疑網無癡情怡。如在人間求得所愛。雖多勞倦而生樂想。有說色界雖復懷疑。而於疑中生善品想。故彼得與喜樂相應。

說一切有部顯宗論卷第二十七大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第二十八

尊者眾賢造

三藏法師玄奘奉　詔譯辯隨眠品第六之四

已辯煩惱諸受相應。今次復應辯隨煩惱。頌曰。

諸隨煩惱中　　嫉悔忿及惱　害恨憂俱起　　慳喜受相應　諂誑及眠覆　　通憂喜相應　憍喜樂皆舍　　餘四遍相應

論曰。隨煩惱中嫉等六種。一切皆與憂根相應。以戚行轉唯意地故。有餘師說。惱喜相應。見取等流。應歡行故。慳喜相應。以歡行轉唯意地故。歡行轉者。慳相與貪極相似故。諂誑眠覆憂喜相應。歡戚行轉唯意地故。歡戚行者。謂或有時以歡喜心而行諂等。或時有以憂戚心行。有餘師言。既說誑是貪等流故。

【現代漢語翻譯】現代漢語譯本意識即是與該意識所產生的煩惱相伴隨的。這種伴隨是普遍的，並且與意識在諸如色界和無色界等較高層次的禪定狀態中所體驗的各種感受相應。在這些禪定狀態中，識有多少種？例如，在初禪中，意識具備四種感受，而在其他禪定狀態中則具備一種感受。感受有多少種？例如，初禪具備喜、樂、舍（Upeksha）三種感受，二禪具備喜、舍兩種感受，三禪具備樂、舍兩種感受，四禪唯有舍。應當知道，在各種禪定狀態中，所有煩惱都與相應的識和感受相伴隨。為什麼兩種疑惑（俱不決定）不會同時產生，而較高層次的禪定狀態卻能與喜和樂相應？因為欲界的疑惑不會與喜受同時生起。由於煩惱存在於遠離慾望的禪定狀態中，即使不確定也不會感到憂愁。雖然被懷疑的網纏繞，卻沒有愚癡的情緒，反而感到愉悅。就像在人間追求所愛之物，即使非常勞累，也會產生快樂的想法。有人說，即使心懷懷疑，也會在懷疑中產生善良的想法，因此，這些禪定狀態能夠與喜和樂相應。

《說一切有部顯宗論》卷第二十七大正藏第29冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第二十八

尊者眾賢造

三藏法師玄奘奉詔譯辯隨眠品第六之四

已經辨析了煩惱與各種感受的相應關係，現在接下來應當辨析隨煩惱。頌文說：

在各種隨煩惱中，嫉妒（Irshya）、後悔（Kaukṛtya）、忿怒（Krodha）以及惱（Mradha），損害（Vihiṃsā）、怨恨（Upanaha）和憂愁（Styana）同時生起，慳吝（Matsarya）與喜受相應。諂媚（Śāṭhya）、欺誑（Māya）以及睡眠（Middha）、覆藏（Pradāsa），普遍與憂愁和喜悅相應。驕慢（Māna）與喜、樂以及舍受相應，其餘四種（指無慚、無愧、掉舉、昏沉）普遍相應。

論述：在各種隨煩惱中，嫉妒等六種，一切都與憂根相應，因為它們以憂戚的方式運作，並且只存在於意地（Manodhātu）中。有其他論師說，惱與喜相應，因為它是見取（Dṛṣṭi-parāmarśa）的等流，應該以歡喜的方式運作。慳吝與喜相應，因為它以歡喜的方式運作，並且只存在於意地中。以歡喜的方式運作，是因為慳吝的相狀與貪婪極其相似。諂媚、欺誑、睡眠、覆藏與憂愁和喜悅相應，因為它們以歡喜和憂戚的方式運作，並且只存在於意地中。以歡喜和憂戚的方式運作，是指有時以歡喜的心情進行諂媚等行為，有時則以憂愁的心情進行。有其他論師說，既然說欺誑是貪婪的等流，所以……

【English Translation】 English version Consciousness is accompanied by the afflictions that arise from that consciousness. This accompaniment is pervasive and corresponds to the various feelings experienced by consciousness in higher states of meditative absorption, such as the Form Realm and the Formless Realm. How many types of consciousness are there in these meditative states? For example, in the first dhyana (Jhāna), consciousness possesses four types of feelings, while in other meditative states, it possesses one type. How many types of feelings are there? For example, the first dhyana possesses joy (prīti), pleasure (sukha), and equanimity (upekṣā); the second dhyana possesses joy and equanimity; the third dhyana possesses pleasure and equanimity; and the fourth dhyana possesses only equanimity. It should be known that in various meditative states, all afflictions are accompanied by the corresponding consciousness and feelings. Why do two doubts (俱不決定) not arise simultaneously, while higher meditative states can correspond to joy and pleasure? Because the doubts of the Desire Realm do not arise simultaneously with the feeling of joy. Since afflictions exist in meditative states that are free from desire, even if uncertain, they do not feel sorrow. Although entangled in the net of doubt, there is no emotion of ignorance, but rather a feeling of pleasure. Just like pursuing a loved one in the human world, even if very tired, one will have happy thoughts. Some say that even if one has doubts, one will have good thoughts in the doubt, so these meditative states can correspond to joy and pleasure.

Abhidharmakośa-bhāṣya-sphuṭārtha-vyākhyā, Volume 27 Taisho Tripitaka, Volume 29, No. 1563, Abhidharmakośa-bhāṣya-sphuṭārtha-vyākhyā

Abhidharmakośa-bhāṣya-sphuṭārtha-vyākhyā, Volume 28

Composed by Venerable Vasubandhu

Translated by Tripitaka Master Xuanzang under Imperial Order Section 6.4: Analysis of Latent Afflictions

Having analyzed the correspondence between afflictions and various feelings, now we should analyze the secondary afflictions (upa-kleśas). The verse says:

Among the various secondary afflictions, jealousy (Irshya), remorse (Kaukṛtya), anger (Krodha), and affliction (Mradha), harm (Vihiṃsā), resentment (Upanaha), and depression (Styana) arise simultaneously, stinginess (Matsarya) corresponds to the feeling of joy. deceit (Śāṭhya), fraud (Māya), as well as sleep (Middha), concealment (Pradāsa), universally correspond to sorrow and joy. pride (Māna) corresponds to joy, pleasure, and equanimity; the remaining four (shamelessness, lack of embarrassment, restlessness, and torpor) universally correspond.

Commentary: Among the various secondary afflictions, the six, such as jealousy, all correspond to the root of sorrow, because they operate in a sorrowful manner and exist only in the mind element (Manodhātu). Other teachers say that affliction corresponds to joy, because it is a consequence of attachment to views (Dṛṣṭi-parāmarśa) and should operate in a joyful manner. Stinginess corresponds to joy, because it operates in a joyful manner and exists only in the mind element. It operates in a joyful manner because the characteristic of stinginess is extremely similar to greed. Deceit, fraud, sleep, and concealment correspond to sorrow and joy, because they operate in a joyful and sorrowful manner and exist only in the mind element. Operating in a joyful and sorrowful manner means that sometimes one engages in deceitful behavior with a joyful mind, and sometimes with a sorrowful mind. Other teachers say that since fraud is said to be a consequence of greed, therefore...

但應歡行不應說與憂根相應。是歡等流不應戚故。又正誑時不應戚。故或應說誑是癡等流。憍喜樂相應。歡行唯意故。在第三靜慮與樂相應。若在下諸地與喜相應。此上所說諸隨煩惱。一切皆與舍受相應。相續斷時皆住舍故。有通行在唯舍地故。舍於一切相應無遮。譬如無明遍相應故。余無慚愧惛沉掉舉。四皆遍與五受相應。前二是大不善地法攝故。后二是大煩惱地法攝故。說二及聲顯難及釋。謂于惱誑設難如前。理應釋言。果因相別。如無慚掉雖貪等流。而與憂苦有相應義。故知所說與受相應。不唯同因但據相別。許有憂戚而行誑者。情有所憂而行誑故。所說煩惱隨煩惱中。有依異門佛說為蓋。今次應辯蓋相云何。頌曰。

蓋五唯在欲　　食治用同故　雖二立一蓋　　障蘊故唯五

論曰。如契經言。若說五蓋為不善聚。是為正說。所以者何。如是五種純是圓滿不善聚故。其五者何。一欲貪蓋。二瞋恚蓋。三惛眠蓋。四掉悔蓋。五疑蓋。契經既說蓋唯不善。故知唯在欲。非色無色界。由此為證知惛掉疑。體雖皆通欲色無色。而但欲界有得蓋名。為顯惛沉掉舉二種唯欲界者。有立為蓋。故與眠悔和合而立。眠悔唯是欲界系故。為顯眠悔唯染污者。有得蓋名。故與惛沉掉舉二種和合而立。惛掉唯是染污性故。

【現代漢語翻譯】現代漢語譯本：但是，實行歡行（Huanxing，愉悅的行為）時不應與憂根（Yougen，憂愁的根源）相應。因為歡等流（Huan Dengliu，愉悅的同類）不應導致悲慼。而且，正在欺誑（Kuang，欺騙）時也不應悲慼。因此，或許應該說欺誑是癡等流（Chi Dengliu，愚癡的同類），與憍（Jiao，驕傲）、喜（Xi，喜悅）、樂（Le，快樂）相應。歡行唯在意地（Yi Di，意識層面），所以在第三靜慮（Di San Jinglv，禪定的第三個階段）與樂相應，如果在下方的諸地（Zhu Di，較低的境界）則與喜相應。以上所說的各種隨煩惱（Sui Fannao，次要的煩惱），一切都與舍受（She Shou，不苦不樂的感受）相應，因為相續斷滅時都安住于舍受。因為有通行（You Tongxing，普遍存在的行為）只存在於舍地（She Di，舍受的境界），所以舍受與一切相應而沒有遮止，譬如無明（Wuming，無知）普遍地相應。其餘的無慚（Wuchan，不知羞恥）、無愧（Wukui，不覺羞恥）、惛沉（Hunchen，昏沉）、掉舉（Diaoju，掉舉），這四種都普遍地與五受（Wu Shou，五種感受：苦、樂、憂、喜、舍）相應。前兩種是因為屬於大不善地法（Da Bushan Di Fa，極不善的心理狀態）所攝，后兩種是因為屬於大煩惱地法（Da Fannao Di Fa，極煩惱的心理狀態）所攝。說『二』以及『聲』是爲了顯示難以理解並加以解釋。對於惱（Nao，惱怒）和誑（Kuang，欺騙）設定了像前面一樣的疑問，理應解釋說，果（Guo，結果）和因（Yin，原因）是不同的。例如，無慚和掉舉雖然是貪等流（Tan Dengliu，貪婪的同類），但與憂苦（Youku，憂愁和痛苦）有相應的意義。因此，可知所說的與受相應，不僅僅是同因，而是根據相的區別。允許有憂愁悲慼而實行欺誑的人，因為情感上有所憂愁而實行欺誑。所說的煩惱和隨煩惱中，有依據不同的角度被佛陀說為蓋（Gai，覆蓋）。現在接下來應該辨析蓋的相狀是怎樣的。頌曰：蓋有五種只在欲界，飲食、治療、作用相同的緣故。雖然有兩種情況可以立為一種蓋，因為它們能障礙五蘊的緣故，所以只有五種蓋。論曰：如契經所說：如果說五蓋是不善的集合，這是正確的說法。為什麼呢？因為這五種蓋純粹是圓滿的不善集合。這五種是什麼呢？一是欲貪蓋（Yutan Gai，對慾望的貪婪的覆蓋），二是瞋恚蓋（Chenhui Gai，憤怒的覆蓋），三是惛眠蓋（Hunmian Gai，昏沉睡眠的覆蓋），四是掉悔蓋（Diaohui Gai，掉舉後悔的覆蓋），五是疑蓋（Yi Gai，懷疑的覆蓋）。契經既然說蓋只有不善，所以可知蓋只在欲界（Yu Jie，慾望的領域），不在色界（Se Jie，物質的領域）和無色界（Wu Se Jie，非物質的領域）。由此作為證據可知，惛沉、掉舉、疑，本體雖然都通於欲界、色界、無色界，但只有欲界才能得到蓋的名稱。爲了顯示惛沉和掉舉這兩種只有欲界才有，所以立為蓋，因此與睡眠和後悔和合而立。睡眠和後悔唯是欲界所繫縛的緣故。爲了顯示睡眠和後悔只有染污的才能得到蓋的名稱，所以與惛沉和掉舉這兩種和合而立。惛沉和掉舉唯是染污的性質的緣故。

【English Translation】 English version: However, the practice of 'Huanxing' (joyful conduct) should not be associated with 'Yougen' (the root of sorrow). Because 'Huan Dengliu' (the homogenous flow of joy) should not lead to grief. Moreover, one should not be sorrowful while actively deceiving ('Kuang'). Therefore, it might be said that deception is a 'Chi Dengliu' (homogenous flow of ignorance), associated with 'Jiao' (pride), 'Xi' (joy), and 'Le' (happiness). 'Huanxing' exists only in the mind ('Yi Di'), so in the Third Dhyana ('Di San Jinglv', the third stage of meditation) it is associated with happiness, and in the lower realms ('Zhu Di') it is associated with joy. All the secondary afflictions ('Sui Fannao') mentioned above are associated with 'She Shou' (neutral feeling), because when the continuum ceases, it abides in 'She Shou'. Because 'You Tongxing' (universal conduct) exists only in the realm of 'She' ('She Di'), 'She Shou' is associated with everything without obstruction, just as ignorance ('Wuming') is universally associated. The remaining 'Wuchan' (shamelessness), 'Wukui' (lack of remorse), 'Hunchen' (lethargy), and 'Diaoju' (restlessness) are all universally associated with the five feelings ('Wu Shou': suffering, happiness, sorrow, joy, and neutrality). The former two are included in the 'Da Bushan Di Fa' (extremely unwholesome mental states), and the latter two are included in the 'Da Fannao Di Fa' (extremely afflicted mental states). Saying 'two' and 'sound' is to reveal what is difficult to understand and to explain it. For the questions raised about 'Nao' (annoyance) and 'Kuang' (deception) as before, it should be explained that the result ('Guo') and the cause ('Yin') are different. For example, although 'Wuchan' and 'Diaoju' are 'Tan Dengliu' (homogenous flow of greed), they have the meaning of being associated with sorrow and suffering ('Youku'). Therefore, it can be known that what is said to be associated with feeling is not only the same cause but is based on the difference in characteristics. It is permissible for someone to be sorrowful and grieving while practicing deception, because they are emotionally sorrowful while practicing deception. Among the afflictions and secondary afflictions mentioned, some are referred to as 'Gai' (coverings) by the Buddha from different perspectives. Now, we should next analyze what the characteristics of the coverings are. The verse says: The five coverings exist only in the desire realm, because their food, treatment, and function are the same. Although two situations can be established as one covering, because they can obstruct the five aggregates, there are only five coverings. The treatise says: As the sutra says, 'If it is said that the five coverings are an aggregation of unwholesomeness, this is a correct statement.' Why? Because these five coverings are purely complete aggregations of unwholesomeness. What are these five? First, 'Yutan Gai' (the covering of desire and greed), second, 'Chenhui Gai' (the covering of anger), third, 'Hunmian Gai' (the covering of lethargy and sleepiness), fourth, 'Diaohui Gai' (the covering of restlessness and regret), and fifth, 'Yi Gai' (the covering of doubt). Since the sutra says that the coverings are only unwholesome, it can be known that the coverings exist only in the desire realm ('Yu Jie'), not in the form realm ('Se Jie') or the formless realm ('Wu Se Jie'). From this as evidence, it can be known that lethargy, restlessness, and doubt, although their essence is common to the desire realm, form realm, and formless realm, only the desire realm can obtain the name of covering. To show that lethargy and restlessness only exist in the desire realm, they are established as coverings, therefore they are established in combination with sleep and regret. Because sleep and regret are only bound to the desire realm. To show that only defiled sleep and regret can obtain the name of covering, they are established in combination with lethargy and restlessness. Because lethargy and restlessness are only of a defiled nature.

疑準前四在欲可知。何緣欲貪瞋恚疑蓋。各於一體別立蓋名。而彼惛眠掉悔二蓋。各於二體合立蓋名。欲貪瞋疑食治各別。是故一一別立蓋名。由惛與眠及掉與悔。所食能治事用皆同。故體雖殊俱合立一。欲貪蓋食謂可愛相。此蓋對治謂不凈想。瞋恚蓋食謂可憎相。此蓋對治謂慈善根。疑蓋食謂三世。如契經說。於過去世生如是疑。乃至廣說。此蓋對治。謂若有能如實觀察緣性緣起惛眠蓋食謂五種法。一𧄼瞢。二不悅。三頻申。四食不平性。五心昧劣性。此蓋對治謂光明想。此蓋事用。謂俱能令心性沈昧。掉悔蓋食謂四種法。一親里尋。二國土尋。三不死尋。四隨念。昔種種所更笑戲歡娛承奉等事。此蓋對治謂奢摩他。此蓋事用。謂俱能令心不寂靜。由此說食治用同故。惛眠掉悔二合為一。或貪瞋疑是滿煩惱。一一能荷一覆蓋用。惛眠掉悔非滿煩惱。二合方荷一覆蓋用。此五名蓋。其義云何。謂決定能覆障聖道聖道加行。故立蓋名。若爾則應諸煩惱等皆得名蓋。一切皆能覆障聖道及加行故。如世尊告諸苾芻言。若為一法所覆障者。則不能了眼是非常。一法謂貪。乃至廣說。一一別說如雜事中。何故世尊說蓋唯五。理實應爾。然佛世尊于立蓋門唯說五者。唯此於五蘊。能為勝障故。謂貪恚蓋能障戒蘊。如次令遠離欲惡故

【現代漢語翻譯】現代漢語譯本『疑』（懷疑，猶豫不決）蓋之前的四種蓋，在欲界是可以理解的。為什麼『欲貪』（對感官享樂的強烈渴望）、『瞋恚』（憤怒和敵意）、『疑』（懷疑）蓋，各自在一個自體上分別建立蓋的名字？而『惛眠』（昏沉和睡眠）、『掉悔』（掉舉和後悔）這兩種蓋，卻在兩個自體上合併建立一個蓋的名字？『欲貪』、『瞋恚』、『疑』的食（滋養）和治（對治）各不相同，所以一一分別建立蓋的名字。由於『惛』與『眠』，以及『掉』與『悔』，它們所食（滋養）、能治（對治）、事用（作用）都相同，所以雖然自體不同，卻合併建立一個蓋。『欲貪』蓋的食，是指可愛的外相。此蓋的對治，是不凈想（對身體不潔凈的觀想）。『瞋恚』蓋的食，是指可憎的外相。此蓋的對治，是慈悲心。『疑』蓋的食，是指對三世（過去、現在、未來）的懷疑。如契經所說：『於過去世生如是疑』，乃至廣說。此蓋的對治，是指如果有人能夠如實觀察緣性緣起（事物之間相互依存的性質和起源）。『惛眠』蓋的食，是指五種法：一、身體沉重；二、不快樂；三、頻繁打哈欠；四、飲食不平衡；五、心識遲鈍。此蓋的對治，是光明想（對光明的觀想）。此蓋的事用，是指都能使心性沉沒昏昧。『掉悔』蓋的食，是指四種法：一、親友的尋思；二、國土的尋思；三、不死（長生不老）的尋思；四、隨念過去種種經歷的笑、戲、歡娛、承奉等事。此蓋的對治，是奢摩他（止，平靜）。此蓋的事用，是指都能使心不寂靜。由此說明，由於食、治、作用相同，所以『惛眠』、『掉悔』二者合為一個。或者說，『貪』、『瞋』、『疑』是滿煩惱（完全的煩惱），每一個都能承擔一個覆蓋的作用。『惛眠』、『掉悔』不是滿煩惱，二者合起來才能承擔一個覆蓋的作用。這五種名為蓋，它們的含義是什麼？是指它們決定能夠覆蓋和障礙聖道（解脫之道）和聖道加行（為達到解脫所做的努力），所以建立蓋的名字。如果這樣，那麼所有的煩惱等都應該可以稱為蓋，因為一切都能覆蓋和障礙聖道及加行。如世尊告訴諸比丘說：『如果被一種法所覆蓋和障礙，就不能了知眼睛不是恒常的。』一種法是指貪，乃至廣說。一一分別在雜事中說明。為什麼世尊說蓋只有五種？道理上確實應該如此。然而佛世尊在建立蓋的類別時只說了五種，是因為只有這五種對五蘊（色、受、想、行、識）能造成最大的障礙。『貪』、『瞋』蓋能障礙戒蘊（持戒的修行），依次使人遠離慾望和邪惡。

【English Translation】 English version The previous four coverings, namely, those before 『Doubt』 (hesitation and indecision), are understandable in the Desire Realm. Why are 『Desire-Greed』 (intense longing for sensual pleasures), 『Anger』 (wrath and hostility), and 『Doubt』 (skepticism) each established as a covering name on a separate entity? And why are the two coverings of 『Torpor-Sleep』 (sluggishness and sleepiness) and 『Restlessness-Remorse』 (agitation and regret) combined to establish one covering name on two entities? The nourishment (food) and cure (antidote) for 『Desire-Greed』, 『Anger』, and 『Doubt』 are each different, so each is separately established as a covering name. Because 『Torpor』 and 『Sleep』, as well as 『Restlessness』 and 『Remorse』, have the same nourishment (food), cure (antidote), and function (effect), they are combined to establish one covering, even though the entities are different. The nourishment for the 『Desire-Greed』 covering refers to attractive appearances. The antidote for this covering is the contemplation of impurity (reflecting on the uncleanliness of the body). The nourishment for the 『Anger』 covering refers to repulsive appearances. The antidote for this covering is loving-kindness. The nourishment for the 『Doubt』 covering refers to doubts about the three times (past, present, and future). As the sutra says: 『In the past, such doubts arose,』 and so on. The antidote for this covering is the ability to truly observe the nature of conditionality and dependent origination (the interdependent nature and origin of things). The nourishment for the 『Torpor-Sleep』 covering refers to five things: 1. Heaviness of body; 2. Unhappiness; 3. Frequent yawning; 4. Imbalance in diet; 5. Dullness of mind. The antidote for this covering is the contemplation of light (reflecting on brightness). The function of this covering is that it can cause the mind to sink into dullness. The nourishment for the 『Restlessness-Remorse』 covering refers to four things: 1. Thoughts about relatives; 2. Thoughts about one's country; 3. Thoughts about immortality (eternal life); 4. Recollection of past laughter, play, joy, service, and other experiences. The antidote for this covering is Shamatha (tranquility, calmness). The function of this covering is that it can cause the mind to be unquiet. From this, it is explained that because the nourishment, cure, and function are the same, 『Torpor-Sleep』 and 『Restlessness-Remorse』 are combined into one. Alternatively, 『Greed』, 『Anger』, and 『Doubt』 are complete afflictions, each capable of bearing the function of one covering. 『Torpor-Sleep』 and 『Restlessness-Remorse』 are not complete afflictions; only when combined can they bear the function of one covering. These five are called coverings. What is their meaning? It means that they definitely cover and obstruct the Noble Path (the path to liberation) and the practices leading to the Noble Path (efforts made to achieve liberation), so they are established as coverings. If so, then all afflictions should be called coverings, because everything can cover and obstruct the Noble Path and its practices. As the World Honored One told the monks: 『If one is covered and obstructed by one thing, one cannot understand that the eye is impermanent.』 The one thing refers to greed, and so on. Each is explained separately in the Miscellaneous Matters. Why did the World Honored One say that there are only five coverings? In principle, it should be so. However, the Buddha only spoke of five when establishing the categories of coverings because only these five can cause the greatest obstruction to the five aggregates (form, feeling, perception, mental formations, and consciousness). The 『Greed』 and 『Anger』 coverings can obstruct the aggregate of morality (the practice of precepts), causing one to turn away from desires and evils in turn.

。惛沉睡眠能障慧蘊。此二俱令遠毗缽舍那故。掉舉惡作能障定蘊。此俱令遠奢摩他故。如是四蓋漸次令越出離白法。由此於後令于業果四諦生疑。疑故能令乃至解脫解脫智見皆不得起。故唯此五建立為蓋。若爾掉悔蓋。應惛眠前說順戒定慧蘊。次第而說故。不爾此中壞次第者。世尊意欲顯別義故。謂契經中佛依正理說惛眠蓋。毗缽舍那能治非止。說掉悔蓋唯奢摩他能治非觀。此依伏斷說觀止門。別治惛眠掉悔二蓋。若依永斷此觀止門。對治一切用無差別。為顯此理故壞次第。何故無明不立為蓋。不說成故。如契經說。無明所覆覆即是蓋有餘師說等荷擔者立諸蓋中。無明於中所荷偏重。是故不說慢復何緣不立為蓋。以有由慢能修勝法。為蓋義劣。不立蓋中。有餘師言。夫為蓋者。令心趣下。慢則不然。以能令心趣上法故。諸見何故不立蓋中。見諸有情闕非我見者。雖執有我而能離染故。有說諸見性捷利故。不順蓋義。蓋性遲鈍。隨煩惱中余不立蓋。準前所說應如理思。上二界惑不立蓋者。離三界染初非障故。又彼無記蓋唯不善。今應思擇諸隨眠等。由何而斷。由慧觀見彼所緣故隨眠等斷。若爾欲界他界遍行及三界中見滅道斷有漏緣惑應無斷義。緣苦集諦法智忍生。唯緣欲界苦集諦故。緣滅道諦諸智忍生。唯緣無漏為境

【現代漢語翻譯】現代漢語譯本：惛沉（昏沉）和睡眠能夠障礙智慧的積聚（慧蘊）。這兩個因素都會使人遠離毗缽舍那（Vipassanā，內觀）。掉舉（掉動）和惡作（後悔）能夠障礙禪定的積聚（定蘊）。這兩個因素都會使人遠離奢摩他（Śamatha，止觀）。像這樣，這四種蓋（障礙）逐漸地使人越離出離的清凈之法（白法）。因此，在之後會使人對業果和四聖諦產生懷疑。因為懷疑的緣故，乃至解脫和解脫的智慧見解都不能生起。所以只有這五種（貪慾蓋、嗔恚蓋、惛沉睡眠蓋、掉舉惡作蓋、疑蓋）被建立為蓋。如果這樣，掉悔蓋（掉舉惡作蓋）應該在惛眠（惛沉睡眠蓋）之前說，因為它順應戒、定、慧蘊的次第而說。不是這樣的，這裡破壞次第的原因是，世尊想要顯示特別的意義。也就是說，在契經中，佛陀依據正理說惛眠蓋，毗缽舍那能夠對治，但奢摩他不能。說掉悔蓋，只有奢摩他能夠對治，但毗缽舍那不能。這是依據伏斷（暫時壓制）來說觀和止的門徑，分別對治惛眠和掉悔這兩種蓋。如果依據永斷（徹底斷除），那麼觀和止的門徑，在對治一切煩惱上的作用沒有差別。爲了顯示這個道理，所以破壞了次第。為什麼無明（無知）不被立為蓋？因為經中沒有這樣說。如契經所說：『無明所覆』，覆即是蓋。有其他老師說，在等同於荷擔者的情況下，無明在其中所荷擔的偏重。所以不說無明。那麼，慢（傲慢）又因為什麼原因不被立為蓋？因為有些人會因為慢而修習殊勝之法，作為蓋的意義就減弱了，所以不立為蓋。有其他老師說：『作為蓋，會使心趨向低劣。』慢則不然，因為它能使心趨向高尚之法。諸見（各種錯誤的見解）為什麼不被立為蓋？因為有些有情缺少非我見（認為沒有『我』的見解），雖然執著于有『我』，但也能遠離染污。有人說，諸見的性質敏捷銳利，不順應蓋的遲鈍性質。隨煩惱中其餘的煩惱不被立為蓋，應該按照前面所說的道理來思考。上二界（色界和無色界）的惑（迷惑）不被立為蓋，是因為它們最初不是障礙。而且它們是無記（非善非惡）的，蓋唯有不善。現在應該思考，諸隨眠（潛在的煩惱）等，由什麼而斷？由智慧觀見它們所緣的境界，隨眠等才能斷。如果這樣，欲界、他界遍行，以及三界中見滅道斷的有漏緣惑，應該沒有斷的意義。緣苦集諦的法智忍生起，僅僅緣于欲界的苦集諦。緣滅道諦的諸智忍生起，僅僅緣于無漏為境界。

【English Translation】 English version: Drowsiness and sleep can obstruct the accumulation of wisdom (慧蘊, huìyùn). Both of these factors cause one to distance oneself from Vipassanā (毗缽舍那, pí bō shě nà, insight meditation). Restlessness (掉舉, diàojǔ) and remorse (惡作, èzuò) can obstruct the accumulation of concentration (定蘊, dìngyùn). Both of these factors cause one to distance oneself from Śamatha (奢摩他, shē mó tuō, calming meditation). In this way, these four covers (蓋, gài, hindrances) gradually cause one to move away from pure and liberating dharmas (白法, báifǎ). Therefore, afterwards, they cause one to doubt the results of karma and the Four Noble Truths. Because of doubt, even liberation and the wisdom and insight of liberation cannot arise. Therefore, only these five (desire cover, anger cover, drowsiness and sleep cover, restlessness and remorse cover, doubt cover) are established as covers. If that's the case, the restlessness and remorse cover (掉悔蓋, diàohuǐgài) should be mentioned before the drowsiness and sleep cover (惛眠, hūnmian) because it follows the order of the aggregates of morality, concentration, and wisdom. That's not the case; the reason for disrupting the order here is that the World Honored One wanted to reveal a special meaning. That is to say, in the sutras, the Buddha speaks of the drowsiness and sleep cover according to correct reasoning, which Vipassanā can counteract, but Śamatha cannot. Speaking of the restlessness and remorse cover, only Śamatha can counteract it, but Vipassanā cannot. This is based on the temporary suppression (伏斷, fúduàn) to speak of the paths of contemplation and cessation, separately counteracting these two covers of drowsiness and sleep and restlessness and remorse. If based on permanent severance (永斷, yǒngduàn), then the paths of contemplation and cessation have no difference in their effect on counteracting all afflictions. To reveal this principle, the order is disrupted. Why is ignorance (無明, wúmíng) not established as a cover? Because the sutras do not say so. As the sutras say: 'Covered by ignorance,' cover is a cover. Other teachers say that in the case of being equal to a burden carrier, ignorance carries a particularly heavy burden among them. Therefore, ignorance is not mentioned. Then, why is pride (慢, màn) not established as a cover? Because some people cultivate superior dharmas because of pride, the meaning of being a cover is weakened, so it is not established as a cover. Other teachers say: 'As a cover, it causes the mind to tend towards inferiority.' Pride is not like that, because it can cause the mind to tend towards superior dharmas. Why are views (諸見, zhūjiàn, various wrong views) not established as covers? Because some sentient beings lack the view of non-self (非我見, fēi wǒ jiàn), although they are attached to the existence of 'self,' they can also be free from defilement. Some say that the nature of views is quick and sharp, which does not conform to the dull nature of covers. The remaining afflictions among the secondary afflictions are not established as covers, and one should think according to the principles mentioned earlier. The delusions (惑, huò) of the upper two realms (色界 and 無色界, sèjiè and wúsèjiè, the Form Realm and the Formless Realm) are not established as covers because they were not initially obstacles. Moreover, they are neutral (無記, wújì, neither good nor evil), and covers are only unwholesome. Now it should be considered, by what are the latent afflictions (諸隨眠, zhū suímián) severed? By the wisdom of seeing their objects, the latent afflictions can be severed. If so, the afflictions associated with the desire realm, other realms, and the pervasiveness of the three realms, which are severed by seeing the cessation and the path, should have no meaning of severance. The arising of the knowledge and acceptance of the Dharma associated with suffering and the origination of suffering only arises in relation to the suffering and origination of suffering in the desire realm. The arising of the knowledge and acceptance of the Dharma associated with cessation and the path only arises in relation to the unconditioned as its object.

界故。無如是失。我許諸惑永斷方便有多種故。為有幾種。總有四種。何等為四。頌曰。

遍知所緣故　　斷彼能緣故　斷彼所緣故　　對治起故斷

論曰。斷見所斷惑。由前三方便。一由遍知所緣故斷。謂欲界系見苦集斷自界緣惑。色無色界見苦集斷所有諸惑。以上二界他界地緣。亦由遍知所緣斷故。緣苦集諦類智忍生。俱能頓觀三界境故。及通三界見滅道斷無漏緣惑。如是諸惑皆由遍知所緣斷。故二由斷彼能緣故斷。謂欲界系他界緣惑。以欲界系見苦集斷。自界緣惑能緣于彼。此惑于彼能作依持。依持斷時彼隨斷故。如羸病者卻倚而立。去所倚時彼隨倒故。如何于彼能作依持。由此于彼能為因故。豈不此即說由害因故斷。實爾此彼但是異名。然為止濫故作是說。謂欲界惑自他界緣。皆有此彼互為因義。然無此彼展轉相緣。故於此中說能緣斷。欲令易了唯他界緣。由斷此因彼便隨斷。三由斷彼所緣故斷。謂見滅道斷諸有漏緣惑。以無漏緣惑能為彼所緣。所緣斷時彼隨斷故。如羸病者杖策而行。去彼杖時彼隨倒故。何緣於此所斷惑中有斷能緣。故說所緣斷。如緣欲苦集起現觀時有斷所緣。故說能緣斷。如緣諸滅道起現觀時。雖實爾時此彼俱斷。而由所斷有勝有劣。故勝斷時言劣隨斷。謂若於彼惑所緣中。

【現代漢語翻譯】現代漢語譯本：因為有界限的緣故。沒有這樣的過失。我允許永遠斷除各種煩惱的方法有多種。有幾種呢？總共有四種。是哪四種呢？頌文說：

『遍知所緣故，斷彼能緣故，斷彼所緣故，對治起故斷。』

論述：斷除見所斷的煩惱，通過前面的三種方法。第一種是通過普遍瞭解所緣而斷除。例如，欲界所繫的見苦、見集所斷的以自身為所緣的煩惱，以及色界、無色界所繫的見苦、見集所斷的所有煩惱，以上兩個界以其他界為所緣，也是通過普遍瞭解所緣而斷除的。因為緣苦集諦的類智忍（Kṣānti-jñāna）生起，能夠同時觀照三界的境界。以及通達三界的見滅、見道所斷的無漏為所緣的煩惱。像這樣的各種煩惱都是通過普遍瞭解所緣而斷除的。第二種是通過斷除那些能緣而斷除。例如，欲界所繫的以其他界為所緣的煩惱，因為欲界所繫的見苦、見集所斷的以自身為所緣的煩惱能夠緣於它們。這些煩惱對於它們能夠作為依靠和支援。當依靠和支援斷除時，它們也隨之斷除。就像虛弱生病的人依靠著東西站立。當去掉所依靠的東西時，他就隨之倒下。如何對於它們能夠作為依靠和支援呢？因為它們對於它們能夠作為原因。難道這不是說通過損害原因而斷除嗎？確實如此，這只是不同的名稱。然而爲了防止氾濫，所以這樣說。意思是說，欲界的煩惱，無論是自身界還是其他界為所緣，都有這種彼此互為原因的意義。然而沒有這種彼此輾轉相緣的情況。所以在這裡說斷除能緣，是爲了容易理解，只有其他界為所緣的煩惱，通過斷除這個原因，它們就隨之斷除。第三種是通過斷除那些所緣而斷除。例如，見滅、見道所斷的各種有漏為所緣的煩惱，因為無漏為所緣的煩惱能夠作為它們的所緣。當所緣斷除時，它們也隨之斷除。就像虛弱生病的人拄著枴杖行走。當去掉枴杖時，他就隨之倒下。為什麼在這裡所斷的煩惱中有斷除能緣，所以說斷除所緣。就像緣于欲界的苦集而生起現觀時，有斷除所緣，所以說斷除能緣。就像緣于各種滅道而生起現觀時。雖然實際上這個時候這些都同時斷除。但是因為所斷除的有殊勝有低劣。所以在殊勝的斷除時說低劣的隨之斷除。意思是說，如果在那些煩惱的所緣中。

【English Translation】 English version: Because of the limitation of realms, there is no such fault. I allow that there are various methods to permanently cut off all afflictions. How many kinds are there? In total, there are four kinds. What are the four?

Verse: 'Because of knowing all objects, because of cutting off their causes, because of cutting off their objects, because of cutting off by arising of antidotes.'

Treatise: Cutting off afflictions that are severed by view is done through the first three methods. The first is cutting off by universally knowing the objects. For example, the afflictions of the desire realm that are severed by seeing suffering and seeing origination, which take themselves as objects, and all the afflictions of the form and formless realms that are severed by seeing suffering and seeing origination, with the two realms above taking other realms as objects, are also cut off by universally knowing the objects. Because the Kṣānti-jñāna (patience-knowledge) of the class of knowledge that cognizes the truths of suffering and origination arises, it can simultaneously contemplate the realms of the three realms. And the afflictions severed by seeing cessation and seeing the path, which penetrate the three realms and take the unconditioned as objects. Such afflictions are all cut off by universally knowing the objects. The second is cutting off by cutting off those that can cause. For example, the afflictions of the desire realm that take other realms as objects, because the afflictions of the desire realm that are severed by seeing suffering and seeing origination, which take themselves as objects, can cause them. These afflictions can serve as reliance and support for them. When the reliance and support are cut off, they are also cut off accordingly. It's like a weak and sick person standing by leaning on something. When the thing leaned on is removed, they fall down accordingly. How can they serve as reliance and support for them? Because they can serve as a cause for them. Isn't this saying that cutting off is done by harming the cause? Indeed, this is just a different name. However, to prevent proliferation, it is said this way. It means that the afflictions of the desire realm, whether taking themselves or other realms as objects, have this meaning of being causes for each other. However, there is no such thing as mutually conditioning each other in turn. Therefore, here it is said to cut off the cause, in order to make it easy to understand, only the afflictions that take other realms as objects, by cutting off this cause, they are cut off accordingly. The third is cutting off by cutting off those objects. For example, the afflictions severed by seeing cessation and seeing the path, which take various conditioned things as objects, because the afflictions that take the unconditioned as objects can serve as their objects. When the objects are cut off, they are also cut off accordingly. It's like a weak and sick person walking with a cane. When the cane is removed, they fall down accordingly. Why is it that among the afflictions cut off here, there is cutting off the cause, so it is said to cut off the object. Just as when arising direct perception of suffering and origination in the desire realm, there is cutting off the object, so it is said to cut off the cause. Just as when arising direct perception of various cessations and paths. Although in reality at this time these are all cut off simultaneously. But because what is cut off has superiority and inferiority. Therefore, when the superior is cut off, it is said that the inferior is cut off accordingly. It means that if in the objects of those afflictions.

無漏慧生能為對治。彼惑名勝。所餘名劣。何緣彼惑偏得勝名。于彼所緣無漏慧起。專為敵彼發功用故。若許惑斷方便有多。有由能緣斷故隨斷。有由所緣斷故隨斷。何故前說由慧觀見彼所緣故隨眠等斷。但應於此先立宗言。永斷諸惑由多方便。勿先立宗與后解釋。言義各異前後相違。如先立宗后釋無異。先據必觀惑所緣故。后據于中有差別故。惑先舉勝后兼辯劣。正敵對者說名為勝。已說三方便。斷見所斷惑。斷修所斷惑。由第四方便。謂彼但由治起故斷。以若此品對治道生。即此品中諸惑頓斷。如下下品治道起時。上上品惑即皆頓斷。至上上品治道起時。下下品惑即皆頓斷。如是理趣后當廣辯。豈不一切見所斷惑斷時亦由對治道起。以若此部對治道生。則此部中諸惑斷故。理實應爾。然於此中為顯三界修所斷惑無不皆由九品道斷治道決定。故說此言。見所斷中唯有頂惑。對治決定如前已辯。惑見所斷諸惑斷時。方便定三。故就別說。修所斷惑能斷方便不決定故。就總而說。豈不所明第四方便與前宗義有不相關。謂修位中以滅道智。能斷三界修所斷惑。慧非見此惑所緣故。此與宗義實不相關。前宗唯辯見所斷故。設彼總攝亦不相違。見彼惑所緣此惑治生故。所言對治總有幾種。頌曰。

對治有四種　　謂斷持遠

【現代漢語翻譯】現代漢語譯本：無漏的智慧生起能夠作為對治（指能剋制和消除煩惱的方法）。那些煩惱被稱為『勝』（殊勝），其餘的被稱為『劣』（低劣）。為什麼那些煩惱特別得到『勝』這個名稱呢？因為對於那些煩惱所緣境，無漏的智慧生起，專門爲了對抗它們而發揮作用的緣故。如果承認斷除煩惱的方法有很多種，有些是因為能緣（指能認識對象的心識）斷除而隨之斷除，有些是因為所緣（指被認識的對象）斷除而隨之斷除。那麼，為什麼前面說通過智慧觀見那些所緣境，隨眠（煩惱的種子）等就斷除了呢？應該先確立一個宗義說：永遠斷除各種煩惱有多種方法。不要先確立一個宗義，然後解釋時，言語意義各自不同，前後互相矛盾。比如先確立宗義，然後解釋沒有不同。先根據必須觀見煩惱的所緣境的緣故，后根據于其中有差別的緣故。煩惱先舉出殊勝的，然後兼顧辨別低劣的。正面對敵對的，就說它是殊勝的。已經說了三種方便，斷除見所斷惑（通過見道斷除的煩惱）。斷除修所斷惑（通過修道斷除的煩惱），通過第四種方便，就是那些煩惱僅僅通過對治生起而斷除。如果此品（指某一類煩惱）的對治道生起，那麼此品中的各種煩惱就立刻斷除。如下下品（指較低層次的煩惱）的對治道生起時，上上品（指較高層次的煩惱）的煩惱就全部立刻斷除。到上上品（指最高層次的煩惱）的對治道生起時，下下品（指最低層次的煩惱）的煩惱就全部立刻斷除。這樣的道理以後會詳細辨析。難道不是一切見所斷惑斷除時，也是通過對治道生起嗎？如果此部（指某一類煩惱）的對治道生起，那麼此部中的各種煩惱就斷除了。道理確實應該是這樣。然而，在這裡是爲了顯示三界（欲界、色界、無色界）修所斷惑沒有不是通過九品道斷除的，對治道是決定的。所以說了這句話。見所斷中只有有頂惑（指三界最高處的煩惱），對治是決定的，如前面已經辨析的。煩惱見所斷的各種煩惱斷除時，方便是決定的三種。所以就個別來說。修所斷惑能斷的方便不決定，所以就總體來說。難道所說明的第四種方便與前面的宗義沒有相關嗎？就是修位中用滅道智（指滅盡煩惱的智慧），能斷三界修所斷惑。智慧不是見到這些煩惱的所緣境的緣故。這與宗義確實沒有相關。前面的宗義只是辨別見所斷的緣故。假設它總攝了，也不互相違背。見到那些煩惱的所緣境，這些煩惱的對治生起。所說的對治總共有幾種？頌說：對治有四種，就是斷、持、遠、

【English Translation】 English version: The arising of undefiled wisdom can serve as an antidote (referring to methods that can restrain and eliminate afflictions). Those afflictions are called 'superior', and the rest are called 'inferior'. Why do those afflictions particularly get the name 'superior'? Because for those afflictions' objects of cognition, undefiled wisdom arises, specifically to counteract them and exert its function. If it is admitted that there are many ways to eliminate afflictions, some are eliminated because the cognizer (the mind that recognizes the object) is eliminated, and some are eliminated because the object of cognition is eliminated. Then, why was it said earlier that by observing those objects of cognition with wisdom, the latent tendencies (seeds of afflictions) and so on are eliminated? One should first establish a thesis stating: the permanent elimination of all afflictions has many methods. Do not first establish a thesis, and then when explaining, the words and meanings are different, and contradict each other. For example, first establishing a thesis and then explaining is no different. First, based on the reason that one must observe the objects of cognition of afflictions, and later, based on the reason that there are differences within them. Afflictions first mention the superior ones, and then also distinguish the inferior ones. Those who directly oppose are said to be superior. Three methods have already been mentioned, eliminating afflictions to be abandoned by seeing (afflictions eliminated through the path of seeing). Eliminating afflictions to be abandoned by cultivation (afflictions eliminated through the path of cultivation), through the fourth method, which is that those afflictions are eliminated merely by the arising of the antidote. If the antidote path of this category (referring to a certain type of affliction) arises, then the various afflictions in this category are immediately eliminated. When the antidote path of the lowest level arises, the afflictions of the highest level are all immediately eliminated. When the antidote path of the highest level arises, the afflictions of the lowest level are all immediately eliminated. Such reasoning will be discussed in detail later. Isn't it the case that when all afflictions to be abandoned by seeing are eliminated, it is also through the arising of the antidote path? If the antidote path of this division (referring to a certain type of affliction) arises, then the various afflictions in this division are eliminated. The reasoning should indeed be like this. However, here it is to show that there are no afflictions to be abandoned by cultivation in the three realms (desire realm, form realm, formless realm) that are not eliminated through the ninefold path, and the antidote path is definite. Therefore, this statement was made. Among the afflictions to be abandoned by seeing, only the afflictions at the peak of existence (referring to the highest afflictions in the three realms) have a definite antidote, as has been discussed earlier. When the various afflictions to be abandoned by seeing are eliminated, the methods are definitely three. Therefore, it is discussed individually. The methods for eliminating afflictions to be abandoned by cultivation are not definite, so it is discussed generally. Isn't it the case that the fourth method being explained is not related to the previous thesis? That is, in the stage of cultivation, using the wisdom of cessation and the path (referring to the wisdom that extinguishes afflictions), one can eliminate the afflictions to be abandoned by cultivation in the three realms. Wisdom does not see the objects of cognition of these afflictions. This is indeed not related to the thesis. The previous thesis only distinguished those to be abandoned by seeing. Assuming it encompasses everything, it does not contradict each other. Seeing the objects of cognition of those afflictions, the antidotes of these afflictions arise. How many kinds of antidotes are there in total? The verse says: There are four kinds of antidotes, namely, cessation, maintenance, distance,

厭

論曰。諸對治門總有四種。一斷對治。謂道親能斷諸惑得。即無間道。二持對治。謂道初與斷得俱生。即解脫道。由如是道持斷得故。令諸惑得不相續生。三遠分對治。謂道能令前所斷惑得轉更成遠。即勝進道。于解脫道后所起道名為勝進。乃至后得俱起生等亦得道名。令與惑得相違。諸得相續增故。四厭患對治。謂道隨於何界何地中見諸過失深生厭患。即是于彼以種種門觀過失義。此唯諸厭作意聚攝。由此勢力。設於后時屬妙境界亦不貪著。應知多分是加行道非決定故。不說在初說多分言。應知為顯無間解脫。勝進道中緣苦集諦者。亦厭患對治。已說惑對治。當辯斷惑理。諸惑永斷為定從何。為從所緣。為從相應。為從自性。何故生疑。於此三種皆見過故。且不應說斷從所緣。謂若此法是彼所緣。未曾有時非所緣故。亦不可說斷從相應。謂相應法互為因故。此法無時非因性故。又由此惑令心成染。此心無時成不染故。亦不可說斷從自性。謂法無容舍自性故。以斷惑時不可令彼所斷諸法失所斷性。是故應思惑從何斷。頌曰。

應知從所緣　　可令諸惑斷

論曰。諸惑永斷定從所緣。以于所緣遍知力故。令惑永斷如前已說。然惑所緣總有二種。謂有系事。及無系事。緣有系事為境諸惑。及從此惑力

【現代漢語翻譯】現代漢語譯本

論中說，總共有四種對治之門：第一是斷對治（Prahāṇa-pratipakṣa）。指的是道親（mārga-bandhu）能夠斷除各種煩惱的獲得（kleśa-prāpti），也就是無間道（ānantarya-mārga）。第二是持對治（dhāraṇa-pratipakṣa）。指的是道最初與斷除的獲得同時生起，也就是解脫道（vimukti-mārga）。由於這樣的道能夠保持斷除的獲得，使得各種煩惱的獲得不再相續生起。第三是遠分對治（dūraṅgama-pratipakṣa）。指的是道能夠使先前所斷除的煩惱的獲得變得更加遙遠，也就是勝進道（viśeṣa-mārga）。在解脫道之後所生起的道被稱為勝進道，乃至後來獲得的俱起生等也得到道的名稱，使得與煩惱的獲得相違背的各種獲得相續增長。第四是厭患對治（nirveda-pratipakṣa）。指的是道隨著在哪個界（dhātu）、哪個地（bhūmi）中見到各種過失，而深深地產生厭惡和憂患。這就是在那些界和地中，以各種方式觀察過失的意義。這僅僅是各種厭惡作意（nirveda-manaskāra）的集合。由於這種力量，即使在以後遇到美妙的境界，也不會貪戀執著。應該知道，這大部分是加行道（prayoga-mārga），因為不是決定的，所以不說在最初，而說大部分。應該知道，這是爲了顯示無間道、解脫道和勝進道中，緣于苦諦（duḥkha-satya）和集諦（samudaya-satya）的，也是厭患對治。

已經說了煩惱的對治，下面應當辨析斷除煩惱的道理。各種煩惱的永遠斷除，究竟是從所緣（ālambana）斷除，還是從相應（saṃprayoga）斷除，還是從自性（svabhāva）斷除？為什麼會產生疑問？因為在這三種情況中都看到了過失。暫且不應該說斷除是從所緣斷除。如果這個法是那個所緣，那麼從來沒有不是所緣的時候。也不可說斷除是從相應斷除。因為相應法互相為因。這個法沒有不是因性的時候。而且由於這個煩惱，使得心變得染污。這個心沒有不變得染污的時候。也不可說斷除是從自性斷除。因為法不可能捨棄自己的自性。因為在斷除煩惱的時候，不可能使那些被斷除的法失去被斷除的性質。所以，應該思考煩惱是從哪裡斷除的。

頌曰：

應知從所緣，可令諸惑斷。

論曰：

各種煩惱的永遠斷除，必定是從所緣斷除。因為對於所緣的遍知（parijñā）的力量，使得煩惱永遠斷除，如前所述。然而煩惱的所緣總共有兩種：有系事（saṃyojana-vastu），以及無系事（asaṃyojana-vastu）。緣于有系事作為境界的各種煩惱，以及從此煩惱的力量。

【English Translation】 English version

It is stated in the treatise that there are four types of antidotal approaches in general: First, the 'severance antidote' (Prahāṇa-pratipakṣa). This refers to the 'path-ally' (mārga-bandhu) that can sever all afflictions' attainments (kleśa-prāpti), which is the 'immediate path' (ānantarya-mārga). Second, the 'sustaining antidote' (dhāraṇa-pratipakṣa). This refers to the path that initially arises simultaneously with the attainment of severance, which is the 'path of liberation' (vimukti-mārga). Because this path sustains the attainment of severance, it prevents the continuous arising of afflictions' attainments. Third, the 'distancing antidote' (dūraṅgama-pratipakṣa). This refers to the path that can make the previously severed afflictions' attainments become more distant, which is the 'superior progression path' (viśeṣa-mārga). The path that arises after the path of liberation is called the superior progression path, and even the co-arising attainments that are later obtained also receive the name of path, causing the various attainments that are contrary to the afflictions' attainments to continuously increase. Fourth, the 'disgust antidote' (nirveda-pratipakṣa). This refers to the path that, in whatever realm (dhātu) or plane (bhūmi), deeply generates disgust and aversion upon seeing various faults. This is the meaning of observing faults in those realms and planes in various ways. This is solely encompassed by the collection of various 'disgust mental engagements' (nirveda-manaskāra). Due to this power, even if one encounters wonderful realms in the future, one will not be greedy or attached. It should be known that this is mostly the 'path of application' (prayoga-mārga), because it is not definitive, so it is not said to be at the beginning, but rather mostly. It should be known that this is to show that, in the immediate path, the path of liberation, and the superior progression path, those that are based on the 'truth of suffering' (duḥkha-satya) and the 'truth of origin' (samudaya-satya) are also disgust antidotes.

Having spoken of the antidotes to afflictions, the principle of severing afflictions should now be discussed. From what is the permanent severance of various afflictions determined? Is it severed from the 'object of focus' (ālambana), from 'concomitance' (saṃprayoga), or from 'self-nature' (svabhāva)? Why does doubt arise? Because faults are seen in all three of these cases. For the moment, it should not be said that severance is from the object of focus. If this dharma is that object of focus, then there has never been a time when it was not the object of focus. Nor can it be said that severance is from concomitance. Because concomitant dharmas are mutually causal. There has never been a time when this dharma was not causal in nature. Moreover, because of this affliction, the mind becomes defiled. There has never been a time when this mind did not become defiled. Nor can it be said that severance is from self-nature. Because it is impossible for a dharma to abandon its own self-nature. Because at the time of severing afflictions, it is impossible to make those dharmas that are being severed lose their nature of being severed. Therefore, one should consider from where afflictions are severed.

Verse:

It should be known that from the object of focus, afflictions can be severed.

Treatise:

The permanent severance of various afflictions is definitely from the object of focus. Because of the power of 'thorough knowledge' (parijñā) of the object of focus, afflictions are permanently severed, as previously stated. However, there are two types of objects of focus for afflictions in general: 'bound-up things' (saṃyojana-vastu) and 'unbound things' (asaṃyojana-vastu). The various afflictions that are based on bound-up things as their realm, and the power of these afflictions.

所引生。不緣此事為境諸惑。如是二惑於一有情現相續中引起諸得。設無染污心現在前此得恒行無有間斷。為去來世諸惑果因。如是應知。緣無系事為境諸惑。及因此惑勢力所引隨從現行。不緣此事為境諸惑。所引起得類亦同前。言為去來惑果因者。謂此諸得現在世時。是過去惑等流性故。說之為果。是未來惑生緣性故。說之為因。然此諸得與斷對治等流諸得現行相違。能持去來所得諸惑。故令一切緣此事惑及緣余惑相續而轉。緣此事境諸斷對治等流起時惑得便絕。所得諸惑于自所緣雖體猶有。而由因果得永絕故。可說名斷。以于少境若未遍知緣此境惑。及因此惑力所引起緣余境惑。所引去來惑果因得現相續中無間而轉。若於少境得遍知時。惑所引得便不復轉。故知惑斷定從所緣。如前所言遠分對治。一切遠性總有幾種。頌曰。

遠性有四種　　謂相治處時　如大種尸羅　　異方二世等

論曰。一切遠性總有四種。一相遠性。如四大種。雖復俱在一聚中生。以相異故亦名為遠。二治遠性。如持犯戒。雖復俱在一身中行。以相治故亦名為遠。三處遠性。如海兩岸。雖復俱在一大海邊。方處隔故亦名為遠。四時遠性。如去來世。雖復俱依一法上立。時分隔故亦名為遠。望何說遠。望現在世無間已滅。及正生時

【現代漢語翻譯】現代漢語譯本：由此而生。不以這件事為目標的各種煩惱，像這樣兩種煩惱在一個有情眾生的相續中引起各種『得』（laba，獲得）。假設沒有染污心現在生起，這些『得』會持續不斷地執行，成為過去和未來世各種煩惱的果和因。應該這樣理解。以無系的事物為目標的各種煩惱，以及因此煩惱的力量所引發的隨行現行，不以這件事為目標的各種煩惱，所引起的『得』的種類也和前面一樣。所說的成為過去和未來煩惱的果和因，是指這些『得』在現在世時，是過去煩惱的等流性，所以說是果；是未來煩惱的生起之緣，所以說是因。然而，這些『得』與斷除煩惱的對治等流的『得』的現行是相違背的，能夠保持過去和未來所得的各種煩惱，因此使得一切緣于這件事的煩惱以及緣于其他煩惱相續不斷地運轉。當緣于這件事的斷除煩惱的對治等流生起時，煩惱的『得』便會斷絕。所得的各種煩惱，對於它們所緣的境，雖然本體仍然存在，但是由於因果的『得』永遠斷絕的緣故，可以說被斷除了。因為對於少許的境，如果還沒有普遍地瞭解緣于這個境的煩惱，以及因此煩惱的力量所引起的緣于其他境的煩惱，所引發的過去和未來煩惱的果和因的『得』，在現相續中無間斷地運轉。如果在少許的境上得到普遍的瞭解時，煩惱所引發的『得』便不再運轉。所以知道煩惱的斷除必定是從所緣開始。如前面所說的遠分對治，一切遠性的總共有幾種？頌說：『遠性有四種，謂相治處時，如大種尸羅，異方二世等。』論說：一切遠性總共有四種。一是相遠性，如四大種（mahābhūta，地、水、火、風）。雖然共同在一個聚集體中產生，因為性質不同，所以也稱為遠。二是治遠性，如持戒和犯戒（śīla，戒律）。雖然共同在一個身體中進行，因為相互對治，所以也稱為遠。三是處遠性，如大海的兩岸。雖然共同在一個大海邊，因為方位處所分隔，所以也稱為遠。四是時遠性，如過去和未來世。雖然共同依附在一個法上建立，因為時間分隔，所以也稱為遠。望什麼而說遠？望現在世無間斷地已經滅去，以及正在生起的時候。

【English Translation】 English version: Arising from this. The various afflictions that do not take this matter as their object. Thus, these two types of afflictions, within the continuum of a sentient being, give rise to various 'attainments' (lābha). If a defiled mind is not presently arising, these 'attainments' will continuously operate, becoming the fruit and cause of afflictions in the past and future lives. This is how it should be understood. The various afflictions that take unassociated matters as their object, and the accompanying activities that arise due to the power of these afflictions, and the 'attainments' that arise from afflictions that do not take this matter as their object, are of the same kind as before. The statement that they become the fruit and cause of afflictions in the past and future refers to the fact that these 'attainments', in the present life, are of the nature of the outflow of past afflictions, and are therefore called the fruit; they are the cause of the arising of future afflictions, and are therefore called the cause. However, these 'attainments' are contrary to the present activity of the 'attainments' of the antidotal outflow that eliminates afflictions, and they are able to maintain the various afflictions attained in the past and future, thus causing all afflictions related to this matter and those related to other matters to continuously operate. When the antidotal outflow that eliminates afflictions related to this matter arises, the 'attainment' of afflictions will cease. The various afflictions attained, although their essence still exists in relation to their object, can be said to be eliminated because the 'attainment' of cause and effect is permanently severed. Because if one has not yet fully understood the afflictions related to a certain object, and the afflictions related to other objects that arise due to the power of these afflictions, the 'attainment' of the fruit and cause of afflictions in the past and future will continuously operate without interruption in the present continuum. If one attains complete understanding of a certain object, the 'attainment' caused by afflictions will no longer operate. Therefore, it is known that the elimination of afflictions definitely begins with the object. As mentioned earlier, regarding distant antidotes, how many types of all distant natures are there in total? The verse says: 'There are four types of distant natures, namely, difference in characteristic, antidote, place, and time, such as the great elements (mahābhūta), moral discipline (śīla), different directions, and the two times (past and future).' The treatise says: There are four types of all distant natures in total. First, difference in characteristic, such as the four great elements (mahābhūta, earth, water, fire, and wind). Although they arise together in a cluster, they are also called distant because their characteristics are different. Second, antidotal distance, such as upholding and violating moral discipline (śīla, precepts). Although they both occur in the same body, they are also called distant because they are mutually antidotal. Third, distance in place, such as the two shores of the ocean. Although they are both on the edge of the same ocean, they are also called distant because they are separated by location. Fourth, distance in time, such as the past and future lives. Although they are both established based on the same dharma, they are also called distant because they are separated by time. In relation to what is it said to be distant? In relation to the present life, which has ceased without interruption, and when it is just arising.

與現相鄰。如何名遠。非眼等境故。或無作用故。無為非時不可為難。虛空體遍二滅遍得。故契經中亦說為近。等聲為明舉法未盡。已辯煩惱對治差別。修能對治勝進位中。所斷諸惑為再斷不。所得離繫有重得耶。頌曰。

諸惑無再斷　　離繫有重得　謂治生得果　　練根六時中

論曰。所斷諸惑。由得自分無間道故。便頓永斷。離退後時無再斷義。斷已復斷則為唐捐。所得離系雖無隨道漸勝進理。而道進時容有重起。彼勝得理以離系得道所攝故。捨得道時彼亦捨得。故諸離繫有重得理。此依容有時總有六。謂治道起得果練根。說治生言通目二義。若據住此能證離系。目無間道。若據住此正證離系。目解脫道。言得果者。謂得預流一來不還阿羅漢果。言練根者。謂增進根由此六時得未曾道有舍曾道得離系故。說得果言既無差別。如攝四果應攝練根以轉根時必得果故。何勞長說此練根言。為顯練根異斷惑得果故。得果外說練根無失。然得離系隨其所應。有具六時。乃至唯二謂欲界系。見四諦斷。及色無色。見三諦斷所得離系得具六時。色無色界見道諦斷。所得離系得唯五時。由治生時即得果故。說得果已。不說治生。欲界修斷五品離系亦五時得。除預流果。第六離系得唯四時。得果治生時無別故。第七八品

【現代漢語翻譯】現代漢語譯本與現相鄰，如何稱之為『遠』呢？因為它們不是眼識等所能直接感知的境界，或者因為它們沒有實際的作用。『無為』不是在特定時間才能實現的，虛空（Akasha）的本體是普遍存在的，兩種滅（Nirodha）也是普遍可得的，所以契經中也說它們是『近』的。『等』字是爲了說明所列舉的法並不全面。前面已經辨析了煩惱和對治的差別。在修習對治並不斷進步的過程中，所斷的各種迷惑是否需要再次斷除？所獲得的解脫（離系，Visamyoga）是否可以重複獲得？頌文說：『各種迷惑不會被再次斷除，解脫是可以重複獲得的，這指的是通過對治而生起，獲得果位，以及在練根的六個階段中。』論述：所斷的各種迷惑，由於獲得了屬於自身的無間道（Anantarya-marga），便能徹底地、永遠地斷除，在退轉之後沒有再次斷除的道理。斷除之後又再次斷除，那就是徒勞無功了。所獲得的解脫，雖然沒有隨著修道的漸次進步而變得更殊勝的道理，但是當道行進步時，有可能重新生起。這種殊勝的獲得，是因為解脫是被道所攝持的緣故。當捨棄道的時候，也會捨棄解脫的獲得。所以各種解脫有重複獲得的道理。這種情況總共有六種，指的是對治道生起、獲得果位、以及練根。說『對治生』，是概括地指兩種含義。如果根據安住於此能夠證得解脫來說，指的是無間道；如果根據安住於此正在證得解脫來說，指的是解脫道。說『獲得果位』，指的是獲得預流果（Srotapanna）、一來果（Sakridagamin）、不還果（Anagamin）、阿羅漢果（Arhat）。說『練根』，指的是增進根器，通過這六個階段，獲得未曾獲得的道，有捨棄曾經獲得的道，從而獲得解脫。既然說『獲得果位』沒有差別，那麼如同攝取四果一樣，也應該攝取練根，因為在轉根的時候必定獲得果位。何必多此一舉，再說這個『練根』呢？爲了顯示練根不同於斷惑和獲得果位，所以在獲得果位之外再說練根，並沒有過失。然而，獲得解脫，根據其所應，有的具足六個階段，乃至只有兩個階段。指的是欲界系的，見四諦（Satya）而斷，以及色界和無色界，見三諦而斷，所獲得的解脫，可以具足六個階段。色界和無色界見道諦（Marga-satya）而斷，所獲得的解脫，只有五個階段，因為在對治生起的時候就獲得了果位，所以說了獲得果位之後，就不再說對治生。欲界修斷的五品離系，也是五個階段獲得，除了預流果。第六品離系，只有四個階段，因為獲得果位和對治生起的時候沒有區別。第七、第八品

【English Translation】 English version If it is adjacent to the present, how can it be called 'distant'? It is because they are not objects directly perceived by eye-consciousness, etc., or because they have no actual function. 'Unconditioned' (Asamskrita) is not something that can only be achieved at a specific time. The essence of space (Akasha) is universally present, and the two cessations (Nirodha) are also universally attainable. Therefore, the sutras also say they are 'near'. The word 'etc.' is to indicate that the listed dharmas are not exhaustive. The differences between afflictions (Klesha) and antidotes (Pratipaksha) have already been discussed. In the process of cultivating antidotes and continuously progressing, do the various delusions that have been severed need to be severed again? Can the liberation (Visamyoga) that has been attained be re-attained? The verse says: 'Various delusions are not severed again; liberation can be re-attained. This refers to arising through antidotes, attaining fruition, and in the six stages of root refinement (Indriya-paripaka).' Treatise: The various delusions that have been severed, because of attaining the immediate path (Anantarya-marga) belonging to oneself, are completely and permanently severed. There is no reason to sever them again after regression. Severing them and then severing them again would be futile. Although the liberation that has been attained does not become more excellent with the gradual progress of the path, it is possible for it to arise again when the path progresses. This excellent attainment is because liberation is encompassed by the path. When abandoning the path, the attainment of liberation is also abandoned. Therefore, there is a reason for various liberations to be re-attained. There are a total of six such situations, referring to the arising of the antidote path, the attainment of fruition, and the refinement of roots. Saying 'antidote arising' broadly refers to two meanings. If based on abiding in this, one can realize liberation, it refers to the immediate path. If based on abiding in this, one is currently realizing liberation, it refers to the path of liberation. Saying 'attaining fruition' refers to attaining the fruit of Stream-enterer (Srotapanna), Once-returner (Sakridagamin), Non-returner (Anagamin), and Arhat. Saying 'refining roots' refers to enhancing the faculties. Through these six stages, one attains paths that have not been attained before, and there is abandoning of paths that have been attained before, thereby attaining liberation. Since saying 'attaining fruition' has no difference, then just as taking the four fruits, one should also take root refinement, because one will definitely attain fruition when transforming the roots. Why bother saying this 'root refinement' again? In order to show that root refinement is different from severing delusions and attaining fruition, there is no fault in saying root refinement in addition to attaining fruition. However, attaining liberation, according to what is appropriate, some have all six stages, and some have only two stages. This refers to the desire realm, severing by seeing the Four Noble Truths (Satya), and the form and formless realms, severing by seeing the three truths. The liberation that is attained can have all six stages. The form and formless realms severing by seeing the Truth of the Path (Marga-satya), the liberation that is attained has only five stages, because one attains fruition when the antidote arises, so after saying attaining fruition, one does not say antidote arising. The five grades of liberation severed by cultivation in the desire realm are also attained in five stages, except for the Stream-enterer fruit. The sixth grade of liberation has only four stages, because there is no difference between attaining fruition and the arising of the antidote. The seventh and eighth grades.

第七八品亦唯四時。得四果中除前二故。第九離系得唯三時。亦治生時即得果故。色無色界修所斷中唯除有頂。第九離系所余離系亦唯三時。得果四中除前三故。有頂第九得唯二時。得果治生同一時故。此約鈍說。若就利根。前諸位中除練根得。豈不八地容世俗道。斷應分二種對治生時得。不爾此說漸次得故。或此唯約無漏得故。若依越次通有漏得則世俗道。八地染中隨離少多。入聖道者彼得離系。隨其所應有具六時。乃至唯一。以利根故。除練根時。謂欲界中先斷五品入見諦者。彼見所斷五品離系具六時得。謂有二種。自治生時。及得果時。復四成六。彼修所斷五品離系唯五時得。除預流果。先斷六品入見諦者。彼見所斷六品離系亦五時得。除一如前。彼修所斷六品離系。唯世俗道治生時得。必不起彼無漏對治。是一來果向道攝故。非住果時起彼向道。以住勝果不起劣故。先斷八品入見諦者。彼見所斷八品離系亦五時得。除一如前。彼修所斷前六離系唯一時得。如前應知。七八離系唯四時得。謂二治生及二得果。先斷九品依未至地入見諦者。彼見所斷九品離系亦四時得。如前應知。依根本地入見諦者。彼見所斷九品離系亦一時得。如前應知。根本非欲斷對治故。若依未至。若依根本。彼修所斷九品離系亦一時得。

如前應知。必不起彼無漏對治。是不還果向道攝故。先斷上七地入見諦者。彼見三諦斷七地離系亦四時得。如前應知。見道諦斷七地離系唯三時得。謂一治生。及二得果。無漏治生即得果故。彼修所斷七地離系唯三時得。謂二治生。及一得果。具離八地入聖道者。見修位中斷有頂惑見三諦斷離系三時。謂一治生。及二得果。見道諦斷離系二時。由治生時即得果故。修斷八品離系二時。謂一治生。及一得果。第九離系唯一時得。以治生時即得果故。諸分離染見。修位中進斷。所餘準此應說。以何因證得後果時重得先時所斷離系。由至教故。謂契經中依正證得阿羅漢果。說如是言。應如是知。應如是見。彼從欲漏心得解脫。乃至廣說。由此位中亦得欲界厭患對治等無學法智故。知彼離系亦應重得。前言斷欲六品九品入見諦者。彼先修斷六九離系無無漏得。為永不得。暫不得耶。應決定言。彼永不得。豈不證得阿羅漢時。必得先時見修所斷一切離系諸無漏得。若彼先時所斷離繫有無漏得。今時舍者于彼今應得無漏得。若先無者今時亦無。得離系時唯自治起。及舍劣道得勝時故。諸有先依根本靜慮入見諦者。得無學時。寧從欲漏心得解脫。就依未至入見諦者。及次第者。說故無失。即諸離系彼彼位中得遍知名。隨勝立故。遍知

【現代漢語翻譯】現代漢語譯本：如前文所說應當瞭解。必定不會生起彼無漏的對治。因為是不還果向道所攝持的緣故。先斷除上方七地煩惱而入見諦位的人，他見三諦時斷除七地離系，也是四時獲得。如前文所說應當瞭解。見道諦時斷除七地離系，只有三時獲得。即一生起對治，以及二獲得果位。因為無漏的對治一生起就獲得果位。他修所斷的七地離系，只有三時獲得。即二生起對治，以及一獲得果位。完全脫離八地煩惱而進入聖道的人，在見修位中，斷除有頂惑時，見三諦斷除離繫有三時。即一生起對治，以及二獲得果位。見道諦時斷除離繫有二時。因為生起對治時就獲得果位。修斷八品離繫有二時。即一生起對治，以及一獲得果位。第九品離系只有一時獲得。因為生起對治時就獲得果位。那些分離染污，在見修位中進斷的人，其餘情況可以參照此理來說明。用什麼原因證明獲得後果時，重新獲得先前所斷的離系？因為有至教的緣故。即契經中依據正證獲得阿羅漢果，這樣說：『應當這樣知道，應當這樣見到。他從欲漏（Kāma-āsava，對欲界的煩惱）心得解脫』，乃至廣說。由此位中也獲得欲界的厭患對治等無學法智的緣故。知道彼離系也應當重新獲得。前文說斷除欲界六品或九品煩惱而入見諦位的人，他先前修斷的六品或九品離系，沒有無漏的獲得。是永遠不得，還是暫時不得呢？應當肯定地說，他永遠不得。難道不是證得阿羅漢果時，必定獲得先前見修所斷的一切離系的諸無漏得嗎？如果他先前所斷的離繫有無漏得，現在捨棄，那麼對於彼現在應當獲得無漏得。如果先前沒有，現在也沒有。獲得離系時，只有自己生起，以及捨棄低劣道而獲得殊勝道的時候。那些先前依靠根本靜慮（dhyāna，禪定）而入見諦位的人，獲得無學果時，難道不是從欲漏心得解脫嗎？這是就依靠未至定（Upacāra-samādhi，接近禪定的境界）而入見諦位的人，以及次第漸進的人來說的，所以沒有過失。即諸離繫在彼彼位中獲得遍知名，是隨著殊勝而立名的緣故。遍知（Parijñā，徹底的瞭解）

【English Translation】 English version: As previously explained, it should be understood. The corresponding uncontaminated antidote will definitely not arise, because it is included in the path leading to the state of non-returning (Anāgāmin). For those who first sever the afflictions of the upper seven realms and enter the stage of seeing the truth (Darśana-mārga), their severance of the bonds (li-xi) of the seven realms when seeing the three truths (satya) is also attained in four moments. As previously explained, it should be understood. The severance of the bonds of the seven realms when seeing the truth of the path (Mārga-satya) is only attained in three moments: one, when the antidote arises; and two, when the fruit is attained, because the uncontaminated antidote immediately leads to the attainment of the fruit. The severance of the bonds of the seven realms that are severed through cultivation (bhāvanā) is only attained in three moments: two, when the antidote arises; and one, when the fruit is attained. For those who completely detach themselves from the afflictions of the eight realms and enter the noble path, in the stages of seeing and cultivation, when severing the afflictions of the peak of existence (Bhavāgra), the severance of the bonds when seeing the three truths occurs in three moments: one, when the antidote arises; and two, when the fruit is attained. The severance of the bonds when seeing the truth of the path occurs in two moments, because the attainment of the antidote immediately leads to the attainment of the fruit. The severance of the bonds of the eight categories severed through cultivation occurs in two moments: one, when the antidote arises; and one, when the fruit is attained. The severance of the ninth category of bonds is only attained in one moment, because the attainment of the antidote immediately leads to the attainment of the fruit. For those who separate from defilement and progressively sever afflictions in the stages of seeing and cultivation, the remaining cases can be explained analogously. By what reason is it proven that when attaining the subsequent fruit, one re-attains the bonds severed in the previous moment? Because of the authoritative teaching (至教). That is, in the sutras, based on the correct attainment of the fruit of Arhat, it is said: 'One should know thus, one should see thus. He is liberated from the defilement of desire (Kāma-āsava, the taint of desire)', and so on extensively. Because in this stage, one also attains the wisdom of the unconditioned Dharma (無學法智) such as the antidote to aversion to the realm of desire, it is known that the severance of those bonds should also be re-attained. Previously, it was said that those who sever the six or nine categories of afflictions of the realm of desire and enter the stage of seeing the truth, their six or nine categories of bonds severed through previous cultivation are not attained with the uncontaminated. Is it that they are never attained, or are they temporarily not attained? It should be definitively said that they are never attained. Is it not the case that when attaining the fruit of Arhat, one necessarily attains all the uncontaminated attainments of all the bonds previously severed through seeing and cultivation? If the bonds he previously severed have uncontaminated attainments, and he now abandons them, then for those he should now attain uncontaminated attainments. If there were none previously, there are none now. The attainment of the bonds only occurs when one arises oneself, and when one abandons the inferior path and attains the superior path. Those who previously relied on the fundamental dhyāna (靜慮, meditation) and entered the stage of seeing the truth, when attaining the fruit of no-more-learning (無學), is it not that they are liberated from the defilement of desire? This is said with regard to those who rely on the Upacāra-samādhi (未至定, access concentration) and enter the stage of seeing the truth, and those who progress gradually, so there is no fault. That is, the various bonds attain the name of complete knowledge (遍知名) in their respective stages, because the name is established according to superiority. Complete knowledge (Parijñā, thorough understanding).

有二。一智遍知。二斷遍知。智遍知者。體即是慧。唯是無漏。斷遍知者。體即離系。是智果故。得遍知名。如業解名詮業解果。若爾忍果應非遍知。是智眷屬。故名遍知無失。或於后時轉成智果。為一一斷道所得離系。各立一遍知。為一切斷道所得離系。總立一遍知。二俱不然。以有極廣極略過故。若爾云何。頌曰。

斷遍知有九　　欲初二斷一　二各一合三　　上界三亦爾　餘五順下分　　色一切斷三

論曰。諸斷總立九種。遍知唯立九緣。如后當辯。何等名曰九種遍知。且三界系見諦所斷煩惱等斷。立六遍知。謂欲界系初二部斷。立一遍知。次二各一。上界亦然。故合成六。餘三界系修道所斷煩惱等斷。立三遍知。謂欲界系修道所斷煩惱等斷。立一遍知。應知即是五順下分。結盡遍知並前立故。色界所繫修道所斷煩惱等斷。立一遍知。應知此即是色愛盡遍知。無色界系修道所斷煩惱等斷。立一遍知。即一切結永盡遍知。此亦並前合立一故。如是所立九種遍知。應辯于中幾何道果。頌曰。

于中忍果六　　餘三是智果　未至果一切　　根本五或八　無色邊果一　　三根本亦爾　俗果二聖九　　法智三類二　法智品果六　　類智品果五

論曰。於此九中。且應先辯與忍智道為果差

【現代漢語翻譯】現代漢語譯本：有兩種遍知：一是智遍知，二是斷遍知。智遍知的本體是智慧（慧），而且是無漏的。斷遍知的本體是離系（與煩惱解脫的狀態），因為它是智慧的果實，所以得到遍知的名稱，就像『業解』這個名稱，用來詮釋對業的理解以及理解的果實一樣。如果這樣說，忍的果實就不應該是遍知，因為它只是智慧的眷屬，所以稱為遍知並沒有錯誤。或者在之後的時間裡，它會轉變成智慧的果實。對於每一個斷道所獲得的離系，是分別設立一個遍知，還是對於一切斷道所獲得的離系，總共設立一個遍知呢？這兩種說法都不對，因為會產生過於寬泛或過於狹隘的過失。如果不是這樣，那又該如何解釋呢？頌文說：『斷遍知有九，欲初二斷一，二各一合三，上界三亦爾，餘五順下分，色一切斷三。』論述：總共設立九種斷遍知，設立九種遍知的原因，將在後面辯論中說明。哪九種遍知呢？首先，三界（欲界、色界、無色界）中，見諦所斷的煩惱等的斷滅，設立六種遍知。也就是欲界系最初兩個部分（苦法智忍、苦法智）的斷滅，設立一種遍知；接下來的兩個部分（苦類智忍、苦類智），各自設立一種遍知；上界（色界、無色界）也是這樣。所以總共是六種。其餘三界中，修道所斷的煩惱等的斷滅，設立三種遍知。也就是欲界系修道所斷的煩惱等的斷滅，設立一種遍知，應該知道這就是五順下分結（有身見結、戒禁取見結、疑結、貪慾結、嗔恚結）的斷滅遍知，因為它與前面的斷滅合併設立。色界和無色界所繫修道所斷的煩惱等的斷滅，設立一種遍知，應該知道這就是色愛（對色界的愛）的斷滅遍知。無色界系修道所斷的煩惱等的斷滅，設立一種遍知，也就是一切結永盡的遍知，這也是與前面的斷滅合併設立的。像這樣設立的九種遍知，應該辨別其中有多少是道的果實。頌文說：『于中忍果六，餘三是智果，未至果一切，根本五或八，無色邊果一，三根本亦爾，俗果二聖九，法智三類二，法智品果六，類智品果五。』論述：在這九種遍知中，首先應該辨別它們與忍智道作為果實的差別。

【English Translation】 English version: There are two types of 'Parijnana' (遍知, comprehensive knowledge): one is 'Jnana-parijnana' (智遍知, knowledge-based comprehensive knowledge), and the other is 'Prahana-parijnana' (斷遍知, abandonment-based comprehensive knowledge). The essence of 'Jnana-parijnana' is wisdom (慧, prajna), and it is exclusively 'Anasrava' (無漏, free from outflows). The essence of 'Prahana-parijnana' is 'Viyukti' (離系, detachment), and because it is the result of wisdom, it is given the name 'Parijnana', just as the name 'Karma-vimoksha' (業解, liberation from karma) is used to explain the understanding of karma and the result of that understanding. If that's the case, then the result of 'Ksanti' (忍, forbearance) should not be 'Parijnana', because it is only an attribute of wisdom, so there is no error in calling it 'Parijnana'. Or, at a later time, it will be transformed into the fruit of wisdom. For each 'Viyukti' obtained by each path of abandonment, is one 'Parijnana' established separately, or is one 'Parijnana' established in total for all 'Viyukti' obtained by all paths of abandonment? Neither of these two statements is correct, because there would be the fault of being too broad or too narrow. If that's not the case, then how should it be explained? The verse says: 'There are nine 'Prahana-parijnana', one for the first two abandonments in the Desire Realm, one each for the next two, three combined, and the same for the Upper Realms, the remaining five are 'Anusaya' (順下分, fetters that bind to the lower realms), and three for all abandonments in the Form Realm.' Treatise: A total of nine types of 'Prahana-parijnana' are established. The reasons for establishing nine types of 'Parijnana' will be explained in the subsequent debate. What are these nine types of 'Parijnana'? First, the abandonment of afflictions, etc., that are abandoned by 'Darshana-marga' (見諦所斷, the path of seeing) in the Three Realms (Desire Realm, Form Realm, Formless Realm), establishes six types of 'Parijnana'. That is, the abandonment of the first two parts (Dharma-jnana-ksanti of suffering, Dharma-jnana of suffering) of the Desire Realm establishes one type of 'Parijnana'; the next two parts (Anvaya-jnana-ksanti of suffering, Anvaya-jnana of suffering) each establish one type of 'Parijnana'; the Upper Realms (Form Realm, Formless Realm) are also the same. So there are a total of six. The abandonment of afflictions, etc., that are abandoned by 'Bhavana-marga' (修道所斷, the path of cultivation) in the remaining Three Realms establishes three types of 'Parijnana'. That is, the abandonment of afflictions, etc., that are abandoned by 'Bhavana-marga' in the Desire Realm establishes one type of 'Parijnana', which should be known as the 'Parijnana' of the abandonment of the five 'Anusaya' (fetters that bind to the lower realms: 'Satkayadristi' (有身見結, belief in a permanent self), 'Silavrataparamarsa' (戒禁取見結, adherence to rituals and vows), 'Vicikitsa' (疑結, doubt), 'Kamaraga' (貪慾結, sensual desire), 'Vyapada' (嗔恚結, hatred)), because it is established together with the previous abandonment. The abandonment of afflictions, etc., that are abandoned by 'Bhavana-marga' in the Form Realm and Formless Realm establishes one type of 'Parijnana', which should be known as the 'Parijnana' of the abandonment of 'Rupa-raga' (色愛, attachment to the Form Realm). The abandonment of afflictions, etc., that are abandoned by 'Bhavana-marga' in the Formless Realm establishes one type of 'Parijnana', which is the 'Parijnana' of the complete abandonment of all fetters, which is also established together with the previous abandonment. The nine types of 'Parijnana' established in this way should be distinguished by how many of them are the fruits of the path. The verse says: 'Among them, six are the fruits of 'Ksanti', the remaining three are the fruits of 'Jnana', all are the fruits of 'Naivasamjnanasamjnayatana' (未至, the state of neither perception nor non-perception), five or eight are fundamental, one is the fruit of the border of the Formless Realm, and the same for the three fundamental ones, two are mundane fruits and nine are noble fruits, three are 'Dharma-jnana' (法智, knowledge of the Dharma) and two are 'Anvaya-jnana' (類智, subsequent knowledge), six are the fruits of 'Dharma-jnana-varga' (法智品, category of Dharma-jnana), and five are the fruits of 'Anvaya-jnana-varga' (類智品, category of Anvaya-jnana).' Treatise: Among these nine 'Parijnana', we should first distinguish the differences between them as fruits of the path of 'Ksanti' and 'Jnana'.

別。忍果有六。謂三界系見斷法斷六種遍知。智果有三。謂順下分色愛一切結盡遍知。由此三遍知是修道果故。由此已辯見修道果。與靜慮地為果別者。未至靜慮果具有九。謂此為依斷一切故。根本靜慮果五或八。所言五者。毗婆沙師說。根本靜慮。非欲斷治故。所言八者。尊者妙音說。根本靜慮。亦欲斷治故。除色無色見道斷遍知。道類智時總集遍知故。中間靜慮如根本說。豈不依止根本靜慮入見諦時。亦修未來依未至地。欲斷治道得斷治故。亦應證彼欲見斷法斷無漏離系得。寧說根本唯得五果。此責不然。爾時所修依未至地斷對治者。唯色無色斷對治故。根本地道既不能為欲斷對治。彼現起位如何能修欲斷治道。由彼所修未至斷治。唯治上界故。果唯五。與無色地為果別者。無色邊地果唯有一。謂依空處近分地道。得色愛盡遍知果故。聖依俗道離諸染位。所得斷果亦名遍知。以得無漏離系得故。前三根本果亦唯一。謂依無色前三根本。得一切盡遍知果故。由此已辯靜慮無色總得遍知。果多少別。與俗聖道為果別者。俗道果二。謂俗道力唯能獲得順下分盡。及色愛盡遍知果故。聖道果九。謂聖道力。乃至能越二有頂故。應知九中二是共果。七不共果。唯聖果故。與法類智。為果別者法智果三。謂法智力能斷三界修所

【現代漢語翻譯】現代漢語譯本別（Vairagya，離欲）。忍果有六。指的是三界繫縛的見斷法斷六種遍知。智果有三。指的是順下分色愛一切結盡遍知。由於這三種遍知是修道之果，因此已經辨明了見修道果。與靜慮地作為果的區別在於，未至靜慮果具有九種，因為以此為依據可以斷除一切。根本靜慮果有五種或八種。所謂五種，是毗婆沙師所說，根本靜慮並非爲了斷除欲界煩惱而進行對治。所謂八種，是尊者妙音所說，根本靜慮也可以對治欲界煩惱。除了色界和無色界的見道斷遍知，因為在道類智時已經總集了遍知。中間靜慮的情況與根本靜慮相似。難道不是說，當依止根本靜慮進入見諦時，也會修習未來依止未至地的欲斷治道，從而獲得斷治嗎？也應該證得彼欲界見斷法斷的無漏離系得。為什麼說根本靜慮只能獲得五種果呢？這種責難是不對的。因為那時所修習的依止未至地的斷對治，僅僅是對治色界和無色界的煩惱。根本地的道既然不能對治欲界煩惱，那麼在它現起的時候，如何能夠修習欲界斷治道呢？由於那時所修習的未至斷治，僅僅是對治上界的煩惱，所以果只有五種。與無色地作為果的區別在於，無色邊地的果只有一種，指的是依止空無邊處近分地的道，獲得色愛盡遍知果。聖者依止世俗道，在遠離各種染污的階段，所獲得的斷果也稱為遍知，因為獲得了無漏離系得。前三個根本地的果也只有一種，指的是依止無色界前三個根本地，獲得一切盡遍知果。由此已經辨明了靜慮和無色界總共獲得的遍知，在果的數量上的區別。與世俗道和聖道作為果的區別在於，世俗道的果有兩種，指的是世俗道的力量只能獲得順下分盡和色愛盡遍知果。聖道的果有九種，指的是聖道的力量，甚至能夠超越二有頂。應該知道這九種果中，兩種是共果，七種是不共果，僅僅是聖者的果。與法智和類智作為果的區別在於，法智的果有三種，指的是法智的力量能夠斷除三界修所斷的煩惱。 English version Furthermore, there are six results of forbearance (Vairagya, detachment): these refer to the six types of pervasive knowledge (parijñā) associated with the abandonment of views and the abandonment of dharmas bound to the three realms. There are three results of wisdom: these refer to the pervasive knowledge associated with the exhaustion of the bonds of the lower fetters, attachment to form, and all fetters. Because these three pervasive knowledges are the results of the path of cultivation, the results of the path of seeing and the path of cultivation have thus been distinguished. Regarding the difference in results between the dhyāna grounds and the unreleased dhyāna, the unreleased dhyāna has nine results, because everything can be abandoned by relying on it. The fundamental dhyāna has five or eight results. The five results are as stated by the Vaibhāṣika masters: the fundamental dhyāna is not a remedy for abandoning desire. The eight results are as stated by the venerable Myo-on: the fundamental dhyāna is also a remedy for abandoning desire. Except for the pervasive knowledge of the abandonment of views in the realm of form and the formless realm, because the pervasive knowledge is collectively gathered at the time of the knowledge of the path of the category. The intermediate dhyāna is similar to the fundamental dhyāna. Isn't it said that when relying on the fundamental dhyāna to enter the vision of truth, one also cultivates the path of abandoning desire that relies on the unreleased ground in the future, thereby obtaining abandonment? One should also realize the unconditioned separation obtained by abandoning the dharmas of the abandonment of views in that realm of desire. Why is it said that the fundamental dhyāna can only obtain five results? This criticism is incorrect. Because the abandonment remedy cultivated at that time, relying on the unreleased ground, is only a remedy for abandoning the afflictions of the realm of form and the formless realm. Since the path of the fundamental ground cannot remedy the afflictions of the realm of desire, how can one cultivate the path of abandoning desire in the realm of desire when it arises? Because the abandonment remedy cultivated at that time only remedies the afflictions of the upper realms, there are only five results. Regarding the difference in results between the formless ground, the formless border ground has only one result, which refers to the path relying on the near-absorption ground of the sphere of infinite space, obtaining the pervasive knowledge of the exhaustion of attachment to form. When a sage relies on the mundane path, in the stage of being free from various defilements, the abandonment result obtained is also called pervasive knowledge, because one obtains the unconditioned separation. The results of the first three fundamental grounds are also only one, which refers to relying on the first three fundamental grounds of the formless realm, obtaining the pervasive knowledge of the exhaustion of everything. Thus, the pervasive knowledge obtained by the dhyāna and the formless realm has been distinguished in terms of the number of results. Regarding the difference in results between the mundane path and the noble path, the mundane path has two results, which refers to the power of the mundane path only being able to obtain the exhaustion of the lower fetters and the pervasive knowledge of the exhaustion of attachment to form. The noble path has nine results, which refers to the power of the noble path being able to transcend even the peak of existence. It should be known that among these nine results, two are common results, and seven are uncommon results, which are only the results of the noble ones. Regarding the difference in results between the knowledge of dharma and the knowledge of kind, the knowledge of dharma has three results, which refers to the power of the knowledge of dharma being able to abandon the afflictions cultivated in the three realms.

【English Translation】 Modern Chinese Translation Vairagya. The fruit of forbearance is six. It refers to the six types of pervasive knowledge of the abandonment of views and the abandonment of dharmas bound to the three realms. The fruit of wisdom is three. It refers to the pervasive knowledge of the exhaustion of the bonds of the lower fetters, attachment to form, and all fetters. Because these three pervasive knowledges are the results of the path of cultivation, the results of the path of seeing and the path of cultivation have thus been distinguished. Regarding the difference in results between the dhyāna grounds and the unreleased dhyāna, the unreleased dhyāna has nine results, because everything can be abandoned by relying on it. The fundamental dhyāna has five or eight results. The five results are as stated by the Vaibhāṣika masters: the fundamental dhyāna is not a remedy for abandoning desire. The eight results are as stated by the venerable Myo-on: the fundamental dhyāna is also a remedy for abandoning desire. Except for the pervasive knowledge of the abandonment of views in the realm of form and the formless realm, because the pervasive knowledge is collectively gathered at the time of the knowledge of the path of the category. The intermediate dhyāna is similar to the fundamental dhyāna. Isn't it said that when relying on the fundamental dhyāna to enter the vision of truth, one also cultivates the path of abandoning desire that relies on the unreleased ground in the future, thereby obtaining abandonment? One should also realize the unconditioned separation obtained by abandoning the dharmas of the abandonment of views in that realm of desire. Why is it said that the fundamental dhyāna can only obtain five results? This criticism is incorrect. Because the abandonment remedy cultivated at that time, relying on the unreleased ground, is only a remedy for abandoning the afflictions of the realm of form and the formless realm. Since the path of the fundamental ground cannot remedy the afflictions of the realm of desire, how can one cultivate the path of abandoning desire in the realm of desire when it arises? Because the abandonment remedy cultivated at that time only remedies the afflictions of the upper realms, there are only five results. Regarding the difference in results between the formless ground, the formless border ground has only one result, which refers to the path relying on the near-absorption ground of the sphere of infinite space, obtaining the pervasive knowledge of the exhaustion of attachment to form. When a sage relies on the mundane path, in the stage of being free from various defilements, the abandonment result obtained is also called pervasive knowledge, because one obtains the unconditioned separation. The results of the first three fundamental grounds are also only one, which refers to relying on the first three fundamental grounds of the formless realm, obtaining the pervasive knowledge of the exhaustion of everything. Thus, the pervasive knowledge obtained by the dhyāna and the formless realm has been distinguished in terms of the number of results. Regarding the difference in results between the mundane path and the noble path, the mundane path has two results, which refers to the power of the mundane path only being able to obtain the exhaustion of the lower fetters and the pervasive knowledge of the exhaustion of attachment to form. The noble path has nine results, which refers to the power of the noble path being able to transcend even the peak of existence. It should be known that among these nine results, two are common results, and seven are uncommon results, which are only the results of the noble ones. Regarding the difference in results between the knowledge of dharma and the knowledge of kind, the knowledge of dharma has three results, which refers to the power of the knowledge of dharma being able to abandon the afflictions cultivated in the three realms.

斷故。類智果二。謂類智力斷色無色修所斷故。與法類品為果別者。法智品果六。謂即是前法智法忍所得六果。類智品果五。謂即是前類智類忍所得五果。品言通攝智及忍故。法品六中四不共果。三屬法忍。一屬法智。二是共果。謂最後二雙屬法類二種智故。類品五中三不共果。皆屬類忍。二是共果。謂最後二義如前釋。何緣一一道所得斷。不各各立為一遍知。以永斷時說遍知故。如契經說。吾今為汝宣說遍知。乃至廣說。此中何等名為遍知。謂貪永斷瞋永斷癡永斷。乃至廣說。說永斷言。顯所得斷都無隨縛方名遍知。云何名為有隨縛斷。云何名為無隨縛斷。斷具三種或四種。緣名無隨縛。不具名有。謂或有斷。雖得離系得而闕余得故。容還永舍。或復有斷。余得雖生未缺堅牢生死之首。以八地染雖數曾離未能缺彼。故還墜惡趣獄。或復有斷。雖亦缺彼而余煩惱繫縛未除。于永斷義未得圓滿。或復有斷。余縛亦除而猶未能越所屬界。以同類惑未斷無餘。于永斷義亦未圓滿。如是諸斷各有隨縛。是故於彼不立遍知。唯九位中三四緣具斷無隨縛。可立遍知。何謂具緣。頌曰。

得無漏斷得　　及缺第一有　滅雙因越界　　故立九遍知

論曰。見斷法斷具三緣故。便立遍知。修斷法斷具四緣故。方立遍知。見斷

【現代漢語翻譯】現代漢語譯本斷滅的緣故。類智的果有二種。指的是類智的力量能斷滅色界和無色界修所斷的煩惱的緣故。與法智和類智的品類作為果的區別在於：法智品類的果有六種，指的是前面所說的法智和法忍所獲得的六種果。類智品類的果有五種，指的是前面所說的類智和類忍所獲得的五種果。這裡說『品』，是概括了智和忍。法品六種果中，有四種是不共果，三種屬於法忍，一種屬於法智。有兩種是共果，指的是最後兩種果，同時屬於法智和類智兩種智慧。類品五種果中，有三種是不共果，都屬於類忍。有兩種是共果，指的是最後兩種果，意義如前解釋。為什麼每一種道所獲得的斷滅，不各自立為一遍知呢？因為在永遠斷滅的時候才說遍知。如契經所說：『我現在為你們宣說遍知』，乃至廣說。這裡面什麼叫做遍知呢？就是貪永遠斷滅，嗔永遠斷滅，癡永遠斷滅，乃至廣說。說『永遠斷滅』，顯示所獲得的斷滅完全沒有隨縛才叫做遍知。什麼叫做有隨縛的斷滅？什麼叫做沒有隨縛的斷滅？斷滅具備三種或四種因緣才叫做沒有隨縛，不具備就叫做有隨縛。也就是說，或者有的斷滅，雖然得到了離系，但是缺少其他的獲得，所以容易退還而永遠失去。或者有的斷滅，其他的獲得雖然已經產生，但是沒有缺少堅牢的生死之首，因為八地的染污雖然多次曾經離開，但是未能缺少它，所以還會墮落到惡趣地獄。或者有的斷滅，雖然也缺少了生死之首，但是其他的煩惱繫縛還沒有去除，對於永遠斷滅的意義還沒有得到圓滿。或者有的斷滅，其他的繫縛也已經去除，但是仍然未能超越所屬的界限，因為同類的迷惑還沒有斷滅乾淨，對於永遠斷滅的意義也沒有得到圓滿。像這樣的各種斷滅都有隨縛，所以對於它們不設立遍知。只有在九種位次中，三種或四種因緣具備的斷滅沒有隨縛，才可以設立遍知。什麼叫做具備因緣呢？頌詞說：『獲得無漏斷得，以及缺少第一有，滅雙因越界，故立九遍知。』論述說：見斷的法斷具備三種因緣，所以就設立遍知。修斷的法斷具備四種因緣，才設立遍知。見斷

【English Translation】 English version Because of cessation. The fruits of subsequent knowledge are twofold, meaning that the power of subsequent knowledge can sever what is severed by cultivation in the Form and Formless Realms. The difference between the categories of knowledge of dharma and subsequent knowledge as fruits is that the category of knowledge of dharma has six fruits, referring to the six fruits obtained by the aforementioned knowledge of dharma and forbearance of dharma. The category of subsequent knowledge has five fruits, referring to the five fruits obtained by the aforementioned subsequent knowledge and forbearance of subsequent knowledge. The term 'category' encompasses both knowledge and forbearance. Among the six fruits of the category of dharma, four are non-common fruits, three belonging to forbearance of dharma and one belonging to knowledge of dharma. Two are common fruits, referring to the last two pairs belonging to both knowledge of dharma and subsequent knowledge. Among the five fruits of the category of subsequent knowledge, three are non-common fruits, all belonging to forbearance of subsequent knowledge. Two are common fruits, with the meaning of the last two being as explained before. Why are the cessations obtained by each path not each established as a complete knowledge? Because complete knowledge is spoken of at the time of permanent cessation. As the sutra says, 'I now declare to you complete knowledge,' and so on. What is called complete knowledge here? It is the permanent cessation of greed, the permanent cessation of hatred, the permanent cessation of delusion, and so on. Saying 'permanent cessation' shows that the obtained cessation is called complete knowledge only when there are no remaining bonds. What is called cessation with remaining bonds? What is called cessation without remaining bonds? Cessation is said to be without remaining bonds when it possesses three or four conditions; it is said to have remaining bonds when it does not possess them. That is, there may be a cessation that, although it has attained separation from bonds, lacks other attainments, so it is easy to regress and be lost forever. Or there may be a cessation that, although other attainments have arisen, has not lacked the firm head of samsara, because the defilements of the eighth ground, although repeatedly separated from, have not been able to lack it, so it will still fall into the evil realms of hell. Or there may be a cessation that, although it also lacks the head of samsara, other bonds of affliction have not been removed, and the meaning of permanent cessation has not been fully attained. Or there may be a cessation that, although other bonds have also been removed, it has still not been able to transcend the realm to which it belongs, because similar delusions have not been completely severed, and the meaning of permanent cessation has also not been fully attained. Such cessations each have remaining bonds, so complete knowledge is not established for them. Only in the nine positions, when the three or four conditions are complete, is cessation without remaining bonds, and complete knowledge can be established. What is called possessing conditions? The verse says: 『Obtaining the attainment of unconditioned cessation, and lacking the first existence, extinguishing the dual causes and transcending the realm, therefore nine complete knowledges are established.』 The treatise says: The cessation of dharma severed by seeing possesses three conditions, so complete knowledge is established. The cessation of dharma severed by cultivation possesses four conditions, so complete knowledge is established. Seeing cessation

法斷具三緣者。謂得無漏離系得故。缺有頂故。滅雙因故。此中異生雖復亦有離八地染名滅雙因。而斷非遍知。闕餘二緣故。見聖諦位。第二三剎那諸斷。雖有無漏離系得。餘二緣闕未立遍知。第四五剎那雖亦缺。有頂雙因未滅不立遍知。見集斷因有未滅故。集法智位欲二部斷。具三緣故。得遍知名。后五剎那法類智位。斷具三緣故。皆得遍知名。修斷法斷具四緣者。三緣如上。越界第四。謂諸界中聖未越地。彼所得斷唯具二緣。若已越地未越界者。彼所得斷猶闕一緣。若越界時四緣方具。隨應彼斷得遍知名。有說五緣加離俱系義異前。故說雙因滅俱系離成。故此不說離成就幾遍知。頌曰。

住見諦位無　　或成一至五　修成六一二　　無學唯成一

論曰。異生位中雖能離染。乃至八地不成遍知。于聖位中依未至定入見諦者。從初乃至集法忍位亦無遍知。至集法智集類忍位唯成就一。至集類智滅法忍位便成就二。至滅法智滅類忍位便成就三。至滅類智道法忍位便成就四。至道法智道類忍位便成就五。依根本定入見諦者。至集類忍亦無遍知。后位隨應如理思擇。住修道位未離欲者。道類智為初。乃至未得全離欲界染。及離欲退皆成就六。至全離欲以離欲第九解脫道為初。乃至離色界最後無間道先離欲者。從

【現代漢語翻譯】現代漢語譯本：法斷具備三種因緣才能成立。這三種因緣是：獲得無漏的解脫（離系得）的緣故，缺少有頂（最高禪定）的緣故，以及滅除雙重原因的緣故。這裡，異生（凡夫）雖然也有脫離八地染污的情況，名義上是滅除了雙重原因，但他們的斷除並非遍知，因為缺少其餘兩種因緣的緣故。在見聖諦的位次上，第二和第三剎那的斷除，雖然有無漏的解脫，但由於其餘兩種因緣的缺失，因此不能成立遍知。第四和第五剎那，雖然也缺少有頂和雙重原因的滅除，也不能成立遍知，因為見集（苦集滅道四聖諦中的集諦）所斷的因還沒有滅除。在集法智的位次上，對於欲界二部的斷除，因為具備了這三種因緣，所以可以得到遍知的名稱。在之後的五個剎那，也就是法智和類智的位次上，斷除具備了這三種因緣，因此都可以得到遍知的名稱。修斷（修道所斷）的法斷，具備四種因緣才能成立。這三種因緣與上面所說相同，第四種是超越界限。也就是說，在各個界中，聖者還沒有超越某個地（例如欲界、色界、無色界）的時候，他們所獲得的斷除只具備兩種因緣。如果已經超越了某個地，但還沒有超越某個界，那麼他們所獲得的斷除仍然缺少一種因緣。只有在超越界限的時候，四種因緣才全部具備。根據情況，相應的斷除才能得到遍知的名稱。有人說，應該有五種因緣，加上遠離俱生煩惱（離俱系），因為意義與前面不同。因此說，雙重原因的滅除和俱生煩惱的遠離才能成就。因此這裡不說遠離成就幾種遍知。頌文說：『住在見諦位，沒有或者成就一到五種；修道位成就六種、一種或兩種；無學位只成就一種。』論述說：在異生的位次中，即使能夠脫離染污，乃至第八地，也不能成就遍知。在聖者的位次中，依靠未至定（一種禪定）進入見諦的人，從最初乃至集法忍（對集諦的忍可）的位次，也沒有遍知。到達集法智（對集諦的智慧）和集類忍（對集諦的類比忍可）的位次，只能成就一種。到達集類智（對集諦的類比智慧）和滅法忍（對滅諦的忍可）的位次，就能成就兩種。到達滅法智（對滅諦的智慧）和滅類忍（對滅諦的類比忍可）的位次，就能成就三種。到達滅類智（對滅諦的類比智慧）和道法忍（對道諦的忍可）的位次，就能成就四種。到達道法智（對道諦的智慧）和道類忍（對道諦的類比忍可）的位次，就能成就五種。依靠根本定（更深層次的禪定）進入見諦的人，到達集類忍的位次也沒有遍知。之後的位次，根據情況如理思擇。住在修道位，還沒有脫離欲界的人，以道類智為開始，乃至沒有完全脫離欲界染污，以及脫離欲界後退步的人，都成就六種。直到完全脫離欲界，以脫離欲界的第九解脫道為開始，乃至脫離色界之前，最後無間道（無間斷地證悟的道路）之前，先脫離欲界的人，從……'

【English Translation】 English version: The severance by Dharma (法斷) is established when it possesses three conditions. These three conditions are: because of obtaining the un-outflowed liberation (離系得, lixi de, attainment of detachment), because of lacking the peak of existence (有頂, youting, the highest state of meditative absorption), and because of extinguishing the dual causes. Here, although ordinary beings (異生, yisheng, non-saints) also have the separation from the defilements of the eight grounds, nominally extinguishing the dual causes, their severance is not all-knowing (遍知, bianzhi), because they lack the other two conditions. In the position of seeing the Noble Truths (見聖諦, jian shengdi), the severances in the second and third moments, although having the un-outflowed liberation, cannot establish all-knowing because of the lack of the other two conditions. The fourth and fifth moments, although also lacking the peak of existence and the extinguishing of the dual causes, cannot establish all-knowing because the cause to be severed by seeing the Truth of Suffering's Origin (集諦, jidi, the Truth of the Origin of Suffering) has not yet been extinguished. In the position of the Dharma-wisdom regarding the Truth of Origin (集法智, jifa zhi), the severance of the two parts of the desire realm (欲界, yujie), because it possesses these three conditions, can obtain the name of all-knowing. In the subsequent five moments, that is, in the positions of Dharma-wisdom and Analogical Wisdom (類智, leizhi), the severance possesses these three conditions, and therefore can all obtain the name of all-knowing. The Dharma-severance of cultivation (修斷, xiuduan, severance by cultivation), is established when it possesses four conditions. The three conditions are the same as mentioned above, and the fourth is the transcendence of realms. That is to say, in each realm, when a saint has not yet transcended a certain ground (地, di, e.g., the desire realm, the form realm, the formless realm), the severance they obtain only possesses two conditions. If they have already transcended a certain ground but have not yet transcended a certain realm, then the severance they obtain still lacks one condition. Only when they transcend the realm do all four conditions become complete. Depending on the situation, the corresponding severance can obtain the name of all-knowing. Some say that there should be five conditions, adding the separation from co-arisen afflictions (離俱系, li juxi), because the meaning is different from before. Therefore, it is said that the extinguishing of the dual causes and the separation from co-arisen afflictions can be accomplished. Therefore, it is not said here how many all-knowings are accomplished by separation. The verse says: 'Dwelling in the position of seeing the Truths, there is none or one to five accomplished; in the position of cultivation, six, one, or two are accomplished; in the position of no-more-learning, only one is accomplished.' The treatise says: In the position of ordinary beings, even if they can separate from defilements, even up to the eighth ground, they cannot accomplish all-knowing. In the position of saints, those who enter the seeing of the Truths relying on the Un-arrived Concentration (未至定, weizhi ding, a type of meditative concentration), from the beginning up to the position of the Acceptance of the Dharma regarding the Truth of Origin (集法忍, jifa ren), there is also no all-knowing. Reaching the position of the Dharma-wisdom regarding the Truth of Origin (集法智, jifa zhi) and the Acceptance of Analogy regarding the Truth of Origin (集類忍, jilei ren), only one is accomplished. Reaching the position of the Analogical Wisdom regarding the Truth of Origin (集類智, jilei zhi) and the Acceptance of the Dharma regarding the Truth of Cessation (滅法忍, miefa ren), two are accomplished. Reaching the position of the Dharma-wisdom regarding the Truth of Cessation (滅法智, miefa zhi) and the Acceptance of Analogy regarding the Truth of Cessation (滅類忍, mielei ren), three are accomplished. Reaching the position of the Analogical Wisdom regarding the Truth of Cessation (滅類智, mielei zhi) and the Acceptance of the Dharma regarding the Truth of the Path (道法忍, daofa ren), four are accomplished. Reaching the position of the Dharma-wisdom regarding the Truth of the Path (道法智, daofa zhi) and the Acceptance of Analogy regarding the Truth of the Path (道類忍, daolei ren), five are accomplished. Those who enter the seeing of the Truths relying on the Fundamental Concentration (更深層次的禪定), reaching the position of the Acceptance of Analogy regarding the Truth of Origin, there is also no all-knowing. Subsequent positions should be considered accordingly. Dwelling in the position of cultivation, those who have not yet separated from the desire realm, starting with the Analogical Wisdom regarding the Truth of the Path, up to not yet completely separating from the defilements of the desire realm, and those who regress after separating from the desire realm, all accomplish six. Until completely separating from the desire realm, starting with the ninth path of liberation from the desire realm, up to before separating from the form realm, before the final uninterrupted path, those who separate from the desire realm first, from...'

道類智乃至未起色盡道前。唯成一遍知。謂順下分盡。從色愛盡及無學位。起色纏退。亦一如前。有色愛者。從色愛永盡。先離色者。從起色盡道。至未全離無色愛前。成下分盡。色愛盡二從無學退。起無色纏成二遍知。名如前說。住無學位唯成就一。謂一切結永盡遍知。若依根本入正決定道類智時。彼所有斷亦得順下分斷。遍知名者寧許根本果唯有五。遍知唯色無色界見斷法。斷得彼遍知名故無有失。何緣唯此亦得彼名。以漸次得不還果者。於此斷上立彼名故。又先俗道所斷下分。今聖道力令永不生故。彼所得斷假說為此果。今實不得欲斷遍知。何故不還阿羅漢果。總集諸斷立一遍知。頌曰。

越界得果故　　二處集遍知

論曰。具二緣故。于所得斷總集建立為一遍知。一者越界。二者得果。所言集者。是合一義。若於無色分離染故得預流果。全離染故得阿羅漢。若於欲界分離染故得一來果。全離染故得不還果。若於色界分離全離俱不得果。唯於二處具足二緣。謂得果時亦即越界。故阿羅漢及不還果。集所得斷立一遍知。爾時總起一味得故。餘二果時得雖一味而未越界。色愛盡時雖是越界無一味得。故於彼位不集遍知。要具二緣方總集故。誰舍誰得幾種遍知。頌曰。

舍一二五六　　得亦然除五

【現代漢語翻譯】現代漢語譯本道類智（Dào lèi zhì，Path-related wisdom）乃至未起色盡道前，唯成就一遍知（Yī biàn zhī，One all-knowing）。謂順下分盡（Shùn xià fēn jìn，Following the exhaustion of the lower fetters），從色愛盡（Sè ài jìn，Exhaustion of attachment to form）及無學位（Wú xué wèi，State of no-more-learning）。起色纏退（Qǐ sè chán tuì，Arising of form-bond retreat），亦一如前。有色愛者，從色愛永盡。先離色者，從起色盡道，至未全離無色愛前，成下分盡。色愛盡二從無學退，起無色纏成二遍知，名如前說。住無學位唯成就一，謂一切結永盡遍知（Yī qiè jié yǒng jìn biàn zhī，All fetters permanently exhausted all-knowing）。若依根本入正決定道類智時，彼所有斷亦得順下分斷。遍知名者寧許根本果唯有五，遍知唯色無見斷法。斷得彼遍知名故無有失。何緣唯此亦得彼名？以漸次得不還果者，於此斷上立彼名故。又先俗道所斷下分，今聖道力令永不生故，彼所得斷假說為此果。今實不得欲斷遍知。何故不還阿羅漢果，總集諸斷立一遍知。頌曰：　越界得果故　　二處集遍知　　論曰：具二緣故，于所得斷總集建立為一遍知。一者越界（Yuè jiè，Transcending the realm），二者得果（Dé guǒ，Attaining the fruit）。所言集者，是合一義。若於無色分離染故得預流果（Yù liú guǒ，Stream-enterer fruit），全離染故得阿羅漢（Ā luó hàn，Arhat）。若於欲界分離染故得一來果（Yī lái guǒ，Once-returner fruit），全離染故得不還果（Bù huán guǒ，Non-returner fruit）。若於分離全離俱不得果。唯於二處具足二緣，謂得果時亦即越界。故阿羅漢及不還果，集所得斷立一遍知。爾時總起一味得故。餘二果時得雖一味而未越界。色愛盡時雖是越界無一味得。故於彼位不集遍知。要具二緣方總集故。誰舍誰得幾種遍知。頌曰：　舍一二五六　　得亦然除五

【English Translation】 English version Path-related wisdom up to before the arising of the path of the exhaustion of form, only accomplishes one all-knowing. That is, following the exhaustion of the lower fetters, from the exhaustion of attachment to form and the state of no-more-learning. The arising of form-bond retreat is also the same as before. Those with attachment to form, from the permanent exhaustion of attachment to form. Those who first detach from form, from the arising of the path of the exhaustion of form, until before completely detaching from attachment to the formless, accomplish the exhaustion of the lower fetters. The exhaustion of attachment to form, the two retreat from the state of no-more-learning, the arising of formless bonds accomplishes two all-knowing, the names are as previously stated. Dwelling in the state of no-more-learning only accomplishes one, which is the all-knowing of the permanent exhaustion of all fetters. If, relying on the root, one enters the correct and definite path-related wisdom, then all the severances they possess also attain the severance of the lower fetters. Those named all-knowing, why allow the root fruit to only have five, all-knowing only of form, without the -seeing severance of the Dharma. Severing and attaining that all-knowing name, therefore there is no loss. Why only this also attains that name? Because those who gradually attain the non-returner fruit, establish that name on this severance. Moreover, the lower fetters severed by the previous mundane path, now the power of the noble path causes them to never arise again, therefore the severance attained is falsely said to be this fruit. Now, in reality, one does not attain the all-knowing of desire severance. Why not the non-returner Arhat fruit, collectively gathering all severances to establish one all-knowing. Verse: 　Because of transcending the realm and attaining the fruit, in two places all-knowing is gathered. 　　Treatise: Possessing two conditions, therefore, the total gathering of the severances attained is established as one all-knowing. First, transcending the realm, second, attaining the fruit. What is meant by 'gathering' is the meaning of combining into one. If, in the formless realm, one separates from defilement and attains the stream-enterer fruit, completely separating from defilement one attains Arhatship. If, in the desire realm, one separates from defilement and attains the once-returner fruit, completely separating from defilement one attains the non-returner fruit. If in , separating or completely separating, one does not attain the fruit. Only in two places are the two conditions complete, that is, when attaining the fruit one also transcends the realm. Therefore, Arhatship and the non-returner fruit, gather the severances attained to establish one all-knowing. At that time, one taste is totally arisen and attained. At the time of the other two fruits, although the attainment is of one taste, one has not transcended the realm. At the time of the exhaustion of attachment to form, although one has transcended the realm, there is no attainment of one taste. Therefore, in that position, all-knowing is not gathered. One must possess two conditions to totally gather. Who abandons, who attains, how many kinds of all-knowing. Verse: 　Abandoning one, two, five, six, attaining is also the same, except for five.

論曰。言舍一者。謂從無學及色愛盡全離欲退。言舍二者。謂諸不還從色愛盡起欲纏退。及彼獲得阿羅漢時。諸先離欲依根本定入見諦者道類忍時。言舍五者。經主釋言。謂先離欲道類智位。此但應說道類忍時。道類智時彼已舍故。夫言得舍據將說故又應簡言。依未至定入見諦者。若依根本入見諦者。于欲界斷不得無漏。離系得故不得欲界。見斷法斷三種遍知。非先不得可言今舍。言舍六者。謂未離欲所有聖者得不還時。得亦然者。謂有得一得二得六。言得一者。謂勝進位集法忍等九種位中。及從無學起色纏退。言得二者。謂從無學起無色界諸纏退時。言得六者。謂不還退。無得五者。理無容故。謂先離欲依未至定入見諦者。道類忍時。舍五遍知得不還果。此果若退可得五遍知此。退既無。故無容得。五豈不勝進得聖果時于諸無為更起勝得。乍可名得。寧舍遍知。約斷實然。恒成就故。但今且據九遍知中。若得異名本名便失。說名為舍。亦無有過建立遍知。與斷別故。

說一切有部顯宗論卷第二十八大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第二十九

尊者眾賢造

三藏法師玄奘奉　詔譯

辯賢聖品第七之一

已辯煩惱。隨諸品

【現代漢語翻譯】現代漢語譯本論中說到的『舍一』，是指從無學（Asekha，已證阿羅漢果位者）以及對色界（Rupadhatu，佛教宇宙觀中的色界）的貪愛完全斷盡、脫離慾望後退轉的情況。說到的『舍二』，是指那些不還果（Anagami，佛教修行果位之一，不再返回欲界受生）的聖者，從對色界的貪愛斷盡後生起慾望煩惱而退轉的情況，以及他們獲得阿羅漢果位時，那些先前已經斷除慾望，依靠根本定（Dhyana，禪定）進入見諦（見真理）的修行者，在道類忍（Dharmakshanti，無漏智生時所生的忍）的階段。說到的『舍五』，經文的作者解釋說，是指先前已經斷除慾望，處於道類智（Dharmajnana，無漏智）的階段。這裡應該只說是道類忍的階段，因為在道類智的階段，他們已經捨棄了這些。之所以說『得舍』，是根據將來的情況來說的，並且應該簡化說明，是指依靠未至定（Upacarasmadhi，一種禪定狀態）進入見諦的修行者。如果依靠根本定進入見諦，那麼對於欲界的斷除就不能得到無漏（Anasrava，無煩惱）的離系得（Visamyoga-pratilambha，一種斷煩惱的獲得）。因為不能得到欲界的離系得，所以不能得到欲界的見斷法斷（Darshana-prahātavyā-dharma-prahātavyā，見道所斷和修道所斷）的三種遍知（Pariccheda，徹底的瞭解）。如果先前沒有得到，就不能說現在捨棄。說到的『舍六』，是指那些沒有斷除慾望的所有聖者，在得到不還果時的情況。『得亦然』，是指有得到一種、得到兩種、得到六種的情況。說到的『得一』，是指在勝進位（Visheshagamana，更勝一籌的地位）中，集法忍（Dharmajnanaksanti，對法的忍）等九種位次中，以及從無學果位生起對色界煩惱而退轉的情況。說到的『得二』，是指從無學果位生起對無色界（Arupadhatu，佛教宇宙觀中的無色界）的各種煩惱而退轉時。說到的『得六』，是指不還果退轉的情況。沒有得到五種的情況，因為道理上不允許。是指先前已經斷除慾望，依靠未至定進入見諦的修行者，在道類忍的階段，捨棄五種遍知，得到不還果。如果這個果位退轉，就可以得到五種遍知。既然這種退轉沒有，所以沒有得到五種的情況。難道不是在勝進得到聖果時，對於各種無為法（Asamskrita，不生不滅的法）會產生更殊勝的獲得嗎？可以勉強稱之為得到，但怎麼能捨棄遍知呢？就斷除煩惱的實際情況來說是這樣的，因為遍知是恒常成就的。但現在暫且根據九種遍知來說，如果得到不同的名稱，原來的名稱就會消失，說成是捨棄，也沒有什麼過失，因為建立遍知與斷除煩惱是不同的。

《說一切有部顯宗論》卷第二十八大正藏第 29 冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第二十九

尊者眾賢造

三藏法師玄奘奉詔譯

辯賢聖品第七之一

已經辨析了煩惱，接下來辨析各種品類。

【English Translation】 English version The 'abandoning one' refers to the case of regression from the state of Asekha (non-learner, one who has attained Arhatship) and complete detachment from desire, having fully relinquished attachment to the Rupadhatu (Realm of Form). The 'abandoning two' refers to those Anagamis (Non-Returners, one of the stages of enlightenment) who, having exhausted their attachment to the Rupadhatu, regress by arising desire-entanglements, and to those who, upon attaining Arhatship, having previously abandoned desire and entered the stage of seeing truth (Darshana-satya) based on fundamental Dhyana (meditative absorption), during the moment of Dharmakshanti (acceptance of the law) in the Path of Vision. The 'abandoning five,' as explained by the author of the scripture, refers to the stage of Dharmajnana (knowledge of the law) after having previously abandoned desire. It should only be said to occur during Dharmakshanti, because by the time of Dharmajnana, they have already abandoned these. The term 'attaining and abandoning' is used in anticipation of future events, and it should be simplified to mean those who enter the stage of seeing truth based on Upacarasmadhi (access concentration). If one enters the stage of seeing truth based on fundamental Dhyana, then one cannot obtain the Anasrava (untainted) Visamyoga-pratilambha (separation-acquisition) regarding the abandonment of the desire realm. Because one cannot obtain the Visamyoga-pratilambha of the desire realm, one cannot obtain the three Pariccheda (comprehensions) of the Darshana-prahātavyā-dharma-prahātavyā (abandonment by seeing and abandonment by cultivation) of the desire realm. If one has not previously obtained them, one cannot say that one is now abandoning them. The 'abandoning six' refers to the case of all holy ones who have not abandoned desire when they attain the state of Non-Return. 'Attaining is also the same' means that there are cases of attaining one, attaining two, and attaining six. 'Attaining one' refers to the nine stages, such as Dharmajnanaksanti (acceptance of the knowledge of the law), in the stage of Visheshagamana (superior progress), and the case of regression from the state of Asekha by arising attachment to the Rupadhatu. 'Attaining two' refers to the time when one regresses from the state of Asekha by arising various entanglements of the Arupadhatu (Realm of No-Form). 'Attaining six' refers to the case of regression from the state of Non-Return. There is no case of attaining five, because it is logically impossible. It refers to those who have previously abandoned desire and entered the stage of seeing truth based on Upacarasmadhi, during the moment of Dharmakshanti, abandoning five comprehensions and attaining the fruit of Non-Return. If this fruit were to regress, one could attain five comprehensions. Since this regression does not occur, there is no case of attaining five. Isn't it the case that when one progresses to attain the holy fruit, one generates a more superior attainment regarding the various Asamskrita (unconditioned) dharmas? It can be勉強稱之為得到， but how can one abandon comprehensions? This is the actual situation regarding the abandonment of afflictions, because comprehensions are constantly accomplished. But for now, let's temporarily consider the nine comprehensions. If one obtains a different name, the original name will disappear, and it is said to be abandoned, which is not a fault, because establishing comprehensions is different from abandoning afflictions.

《Abhidharmakosha-bhasya》 Volume 28 Taisho Tripitaka Volume 29, No. 1563 《Abhidharmakosha-bhasya》

《Abhidharmakosha-bhasya》 Volume 29

Composed by Venerable Samghabhadra

Translated by Tripitaka Master Xuanzang under Imperial Edict

Chapter 7.1: Discrimination of the Worthy and the Holy

Having discussed afflictions, we will now discuss the various categories.

類雖有無量。而總立為三界五部。諸煩惱斷隨所繫事雖亦無量。而就勝位立九遍知。然斷必由道力故得。此所由道其相云何。頌曰。

已說煩惱斷　　由見修道故　見道見聖諦　　修道修九品

論曰。世尊唯說有二煩惱。見修所斷有差別故。然諸論中開二為五。即五所斷。如前已說。今就略攝唯二如經斷彼但由見修道故。見道謂見四聖諦理。修道謂修九品差別。見唯無漏。修通二種。準前已顯。故頌不說。所見聖諦其相云何。頌曰。

諦四名已說　　謂苦集滅道　彼自體亦然　　次第隨現觀

論曰。佛于經中說諦有四。一苦二集三滅四道。於此論中亦先已說。謂有為法除諸聖道。為果性邊皆名苦諦。為因性邊皆名集諦。物雖無異數分無失。依彼建立現觀位中。諸忍智等行相別故。如四正斷出離尋等。擇滅無為名為滅諦。學無學法皆名道諦。因前果后理數必然。由此定應列諦名處。苦居集后道在滅前。何故此中果前因后。隨現觀位次第而說。謂隨行者。現觀位中。前觀前說后觀后說。然或有法說次隨生。如念住等。或復有法說次隨便。如正勝等。何緣現觀次第必然。加行位中如是觀故。何緣加行必如是觀。謂若有法最為逼惱。修加行位理應先觀。次求彼因。次求彼脫。后應求彼解脫方便。譬如

【現代漢語翻譯】現代漢語譯本：雖然眾生的類別有無量之多，但總的來說可以歸納為三界五部（三界指欲界、色界、無色界；五部指見苦所斷、見集所斷、見滅所斷、見道所斷、修道所斷的煩惱）。各種煩惱的斷除，隨著所依附的事物不同，雖然也有無量之多，但就最殊勝的地位來說，可以建立九遍知（九品煩惱）。然而，斷除煩惱必定要依靠道的力量才能實現。那麼，這所依靠的道，它的相狀是怎樣的呢？頌文說：

『已說煩惱斷，由見修道故，見道見聖諦，修道修九品。』

論中解釋說：世尊只說了兩種煩惱，因為見所斷和修所斷的煩惱有差別。然而，在各種論典中，將這兩種煩惱展開為五種，也就是五所斷。這在前面已經說過了。現在就簡略地歸納為兩種，就像經中所說，斷除煩惱只能通過見道和修道。見道是指證悟四聖諦的道理。修道是指修習九品差別（九品煩惱）。見道唯有無漏智，修道則通於有漏和無漏兩種。這些都已在前面闡明，所以頌文沒有再說。那麼，所證悟的四聖諦，它的相狀是怎樣的呢？頌文說：

『諦四名已說，謂苦集滅道，彼自體亦然，次第隨現觀。』

論中解釋說：佛在經中說諦有四種，一是苦諦，二是集諦，三是滅諦，四是道諦。在這部論中，也已經先說過了。所謂有為法，除了諸聖道之外，作為果的性質方面，都稱為苦諦；作為因的性質方面，都稱為集諦。事物雖然沒有差異，但從數量上區分並沒有錯失，這是依據它們在建立現觀位中的諸忍智等行相的差別。例如四正斷、出離尋等。擇滅無為稱為滅諦。有學和無學法都稱為道諦。因為前因後果是理所當然的，所以按照道理，在排列諦的名目時，苦應該在集之後，道應該在滅之前。為什麼這裡果在前，因在後呢？這是隨著現觀位的次第而說的。也就是說，隨著修行者在現觀位中，先觀察到的就先說，后觀察到的就后說。然而，有些法是隨著生起的次第來說的，例如念住等。有些法是隨著方便的次第來說的，例如正勝等。為什麼現觀的次第是必然的呢？因為在加行位中就是這樣觀察的。為什麼加行位必須這樣觀察呢？因為如果有法最為逼惱，那麼在修加行位時，理應先觀察它，然後尋求它的原因，再尋求它的解脫，最後應該尋求它的解脫方便。譬如...

【English Translation】 English version: Although the categories of beings are immeasurable, they can be summarized into the Three Realms and Five Categories (Three Realms: Desire Realm, Form Realm, Formless Realm; Five Categories: afflictions severed by seeing the truth of suffering, seeing the truth of origin, seeing the truth of cessation, seeing the truth of the path, and afflictions severed by cultivation). The severing of various afflictions, depending on the things they are attached to, is also immeasurable, but in terms of the most excellent position, nine pervasive knowledges (nine grades of afflictions) can be established. However, the severing of afflictions must be achieved through the power of the path. So, what is the nature of this path that is relied upon? The verse says:

'The severing of afflictions has been explained, it is due to the path of seeing and cultivation. The path of seeing sees the noble truths, the path of cultivation cultivates the nine grades.'

The commentary explains: The World Honored One only spoke of two types of afflictions, because the afflictions severed by seeing and those severed by cultivation are different. However, in various treatises, these two are expanded into five, which are the five that are severed. This has been explained earlier. Now, they are briefly summarized into two, as the sutra says, the severing of them can only be done through the path of seeing and cultivation. The path of seeing refers to realizing the truth of the Four Noble Truths. The path of cultivation refers to cultivating the nine grades of difference (nine grades of afflictions). The path of seeing is only non-outflow wisdom, while the path of cultivation is common to both outflow and non-outflow. These have already been clarified earlier, so the verse does not mention them again. So, what is the nature of the Four Noble Truths that are realized? The verse says:

'The four truths have been named, namely suffering, origin, cessation, and path. Their own nature is also thus, the order follows the direct perception.'

The commentary explains: The Buddha said in the sutras that there are four truths, the first is the truth of suffering, the second is the truth of origin, the third is the truth of cessation, and the fourth is the truth of the path. In this treatise, it has also been mentioned earlier. The so-called conditioned dharmas, except for the noble paths, in terms of the nature of the result, are all called the truth of suffering; in terms of the nature of the cause, they are all called the truth of origin. Although things are not different, there is no mistake in distinguishing them numerically, this is based on the differences in the aspects of the forbearance and wisdom in the stage of establishing direct perception. For example, the four right efforts, the thought of renunciation, etc. Selective cessation, unconditioned, is called the truth of cessation. The learning and no-more-learning dharmas are all called the truth of the path. Because the cause precedes the result is a matter of course, so in principle, when listing the names of the truths, suffering should be after origin, and the path should be before cessation. Why are the result before and the cause after here? This is said according to the order of the stage of direct perception. That is to say, according to what the practitioner observes first in the stage of direct perception, it is said first, and what is observed later is said later. However, some dharmas are said according to the order of arising, such as the mindfulness establishments, etc. Some dharmas are said according to the order of convenience, such as the right victories, etc. Why is the order of direct perception necessary? Because this is how it is observed in the stage of application. Why must the stage of application be observed in this way? Because if there is a dharma that is most pressing and afflicting, then in the stage of cultivating application, it should be observed first, then its cause should be sought, then its liberation should be sought, and finally its means of liberation should be sought. For example...

良醫先觀病者所患病狀。次尋其因。次思病癒。后求良藥。故契經言。夫醫王者。謂具四德能拔毒箭。一善知病狀。二善知病因。三善知病癒。四善知良藥。如來亦爾。為大醫王。如實了知苦集滅道。故加行位依此次觀。現觀位中觀次亦爾。由加行力所引發故。如縱心誦先所誦文。故列聖諦名隨現觀。次第現等覺。故立現觀名。正覺所緣。故唯無漏。此覺真凈。故得正名。此聖諦名為目何義。聖者諦故得聖諦名。謂唯聖者於此四諦能以聖行聖智實觀。異生不然。故名聖諦。唯受一分是苦自體。所餘並非。如何可言諸有漏行皆是苦諦。頌曰。

苦由三苦合　　如所應一切　可意非可意　　余有漏行法

論曰。有三苦性。一苦苦性。二行苦性。三壞苦性。諸有漏行如其所應。與此三種苦性合故。皆是苦諦。亦無有失。所以者何。諸有漏行有三可意非可意余。可意者何。謂諸樂受及彼資具。餘二類然。此中可意有漏行法。由壞苦合故名為苦。未離染者。于彼壞時。必定應生憂愁等故。以薄伽梵契經中言。諸樂受生時樂住時樂壞時苦。順樂受諸行如樂受。應知諸非可意有漏行法。由苦苦合故。名為苦苦受。自體及順苦法現前。必能惱身心故。以薄伽梵契經中言。諸苦受生時苦住時苦壞時樂順苦受諸行如苦受應知除

此所餘有漏行法。由行苦合故名為苦。因緣所造皆是非常。有漏非常無非是苦。故有漏法皆是苦性。豈不一切有漏行法據此皆容是行苦性。不應但說非苦樂受。及彼資糧為行苦性。雖有此理。然於此中依不共故。作如是說。此三苦性其體是何。應定判言三受為體。由三受故順三受法。如應亦得三苦性名。道無漏故非苦性攝。如上所辯。四聖諦中幾是世俗。幾是勝義。如是二諦其相云何。頌曰。

彼覺破便無　　慧析余亦爾　如瓶水世俗　　異此名勝義

論曰。諸和合物隨其所應。總有二種性類差別。一可以物破為細分。二可以慧析除余法。謂且於色諸和合聚破為細分。彼覺便無名世俗諦。猶如瓶等。非破瓶等為瓦等時。復可於中生瓶等覺。有和合聚。雖破為多彼覺非無。猶如水等。若以勝慧析除余法。彼覺方無。亦世俗諦。非水等被慧析除色等時。復可於中生水等覺。故於彼物未破析時。以世想名施設為彼。施設有故名為世俗。依世俗理說有瓶等。是實非虛名世俗諦。如世俗理說為有故。若物異此名勝義諦。謂彼物覺彼破不無。及慧析除彼覺仍有。名勝義諦。猶如色等。如色等物碎為細分。漸漸破析乃至極微。或以勝慧析除味等。彼色等覺如本恒存。受等亦然。但非色法無細分故。不可碎彼以為細分。乃

【現代漢語翻譯】現代漢語譯本此中所剩餘的有漏洞的修行方法，由於與行苦結合，所以被稱為苦。因緣所造的一切都是無常的。有漏洞的無常之法，沒有不是苦的。所以有漏洞的法都具有苦的性質。難道不是一切有漏洞的修行方法，根據這個道理都應該包含行苦的性質嗎？不應該只說非苦非樂的感受，以及它們的資助條件才具有行苦的性質。雖然有這個道理，但是在這裡是根據不共的特性，才這樣說的。這三種苦的性質，它們的本體是什麼呢？應該確定地說，三種感受是它們的本體。由於這三種感受的緣故，順應這三種感受的法，也相應地可以得到三種苦的名稱。道是無漏洞的，所以不屬於苦的性質所包含的範圍，就像上面所辨析的那樣。在四聖諦中，哪些是世俗諦，哪些是勝義諦呢？這兩種諦的相狀是怎樣的呢？頌詞說：

『彼覺破便無，慧析余亦爾，如瓶水世俗，異此名勝義。』

論述說：各種和合的事物，根據它們的情況，總共有兩種性質上的差別。一種是可以被外物破壞，分解成細小的部分；另一種是可以被智慧分析，去除其餘的法。比如對於色法，各種和合的聚集體可以被破壞，分解成細小的部分，當這種分解發生時，原先的認知就不存在了，這被稱為世俗諦，就像瓶子等事物。當瓶子等事物被破壞成瓦片等的時候，人們不會再從中產生對瓶子的認知。有些和合的聚集體，即使被分解成很多部分，原先的認知也不會消失，就像水等事物。如果用殊勝的智慧分析，去除其餘的法，原先的認知才會消失，這也是世俗諦。當水等事物被智慧分析，去除色等成分的時候，人們不會再從中產生對水的認知。所以在這些事物還沒有被破壞或分析的時候，用世俗的觀念來假立它們，因為有這種假立的存在，所以稱為世俗。依據世俗的道理來說有瓶子等事物，這是真實不虛的，稱為世俗諦。因為依據世俗的道理說它們存在。如果事物與此不同，就稱為勝義諦。也就是說，對於某種事物，外物破壞它，原先的認知不會消失；或者用智慧分析，去除其餘的法，原先的認知仍然存在，這就稱為勝義諦，就像色等事物。比如色等事物，即使被粉碎成細小的部分，逐漸地分解，乃至分解成極微；或者用殊勝的智慧分析，去除味等成分，人們對於色等的認知仍然像原來一樣存在。感受等也是這樣。只是因為它們不是色法，沒有細小的部分，所以不能粉碎它們，將它們分解成細小的部分，而是...

【English Translation】 English version The remaining contaminated practices are called suffering because they are combined with the suffering of conditioned existence (行苦). All things created by causes and conditions are impermanent. Impermanent things that are contaminated are inevitably suffering. Therefore, all contaminated dharmas are of the nature of suffering. Shouldn't all contaminated practices, according to this principle, include the nature of the suffering of conditioned existence? It shouldn't be said that only non-suffering and non-pleasure feelings, and their supporting conditions, have the nature of the suffering of conditioned existence. Although this principle exists, it is stated here based on the uncommon characteristic. What is the substance of these three types of suffering? It should be definitively said that the three feelings are their substance. Because of these three feelings, the dharmas that accord with these three feelings can also be called the three types of suffering accordingly. The path is uncontaminated, so it is not included in the nature of suffering, as discussed above. Among the Four Noble Truths, which are conventional truths (世俗諦) and which are ultimate truths (勝義諦)? What are the characteristics of these two truths? The verse says:

'When that perception is destroyed, it ceases to exist; when wisdom analyzes and removes the rest, it is also the same. Like a bottle and water, it is conventional; different from this is called ultimate.'

The treatise states: All compounded things, according to their circumstances, generally have two kinds of differences in nature. One is that they can be broken by an object into fine parts; the other is that they can be analyzed by wisdom, removing the remaining dharmas. For example, for form (色), various compounded aggregates can be broken down into fine parts. When this breakdown occurs, the original perception no longer exists, which is called conventional truth, like bottles and other things. When bottles and other things are broken down into tiles and so on, people will no longer generate the perception of bottles from them. Some compounded aggregates, even if they are broken down into many parts, the original perception will not disappear, like water and other things. If one uses superior wisdom to analyze and remove the remaining dharmas, the original perception will then disappear, which is also conventional truth. When water and other things are analyzed by wisdom, removing the elements of form and so on, people will no longer generate the perception of water from them. Therefore, when these things have not been broken down or analyzed, they are provisionally established by worldly concepts. Because there is this provisional establishment, it is called conventional. According to conventional reasoning, saying that there are bottles and other things is true and not false, which is called conventional truth. Because they are said to exist according to conventional reasoning. If things are different from this, they are called ultimate truth. That is to say, for a certain thing, if an object destroys it, the original perception will not disappear; or if wisdom analyzes and removes the remaining dharmas, the original perception still exists, this is called ultimate truth, like form and other things. For example, form and other things, even if they are crushed into fine parts, gradually broken down, even to the point of being broken down into atoms; or if superior wisdom is used to analyze and remove the elements of taste and so on, people's perception of form and so on still exists as before. Feelings and so on are also like this. It's just that because they are not form, they do not have fine parts, so they cannot be crushed and broken down into fine parts, but...

至極微。然可以慧析至剎那。或可析除余想等法。彼受等覺如本恒存。此真實有故名勝義。以一切時體恒有故。依勝義理說有色等。是實非虛名勝義諦。如勝義理說為有故。由此四聖諦皆勝義諦攝。細分別時覺不捨故。諸世俗諦依勝義理。世俗自體為有為無。若言是有諦應唯一。若言是無諦應無二。此應決定判言是有。以彼尊者世友說言。無倒顯義名是世俗諦。此名所顯義。是勝義諦名是實物。如先已辯。豈不已言。諦應唯一理實應爾。非勝義空可名諦故。何故立二。即勝義中依少別理立為世俗。非由體異。所以爾者。名是言依。隨世俗情流佈性故。依如是義應作是言。諸是世俗必是勝義。有是勝義而非世俗。謂但除名余實有義。即依勝義。是有義中。約少分理名世俗諦。約少分理名勝義諦。謂無簡別總相所取。一合相理名世俗諦。若有簡別別相所取。或類或物名勝義諦。如於一體有漏事中。所取果義名為苦諦。所取因義名為集諦。或如一體心心所法。有具六因及四緣性。由如是理。于大仙尊所說諦中。無有違害。如說一諦更無第二。唯有一道更無餘道。此四聖諦總體云何。一切有為及諸擇滅。以是煩惱聖道境故。染凈因果性差別故。空非擇滅有自體故。正見境故亦是諦擇。然非煩惱聖道境故。亦非染凈因果性故。亦

【現代漢語翻譯】現代漢語譯本至極微（最小的物質單位）。然而，可以通過智慧分析到剎那（極短的時間單位）。或者可以分析去除其餘的想法等法。那些感受等覺知，如本來一樣恒常存在。這真實存在，所以稱為勝義（究竟真實）。因為一切時候本體都恒常存在。依據勝義的道理說有色等，是真實不虛假的，稱為勝義諦（究竟真理）。如勝義的道理所說為存在，因此四聖諦（苦、集、滅、道）都包含在勝義諦中。仔細分別時，覺知不會捨棄。各種世俗諦（相對真理）依賴於勝義的道理。世俗諦的自體是有還是沒有？如果說是有的，那麼真理應該只有一個。如果說是沒有的，那麼真理應該沒有兩個。對此應該明確判斷為是有的。因為尊者世友說過，沒有顛倒地顯示意義，這叫做世俗諦。這個名稱所顯示的意義，是勝義諦，叫做實物。如先前已經辯論過的。難道不是已經說過，真理應該只有一個嗎？道理確實應該是這樣。因為勝義空（究竟空性）不能稱為真理。為什麼設立兩個諦呢？就是在勝義中，依據少許不同的道理，設立為世俗諦，不是因為本體不同。之所以這樣，是因為名稱是語言的依據，隨著世俗的情感而流佈的緣故。依據這樣的意義，應該這樣說：凡是世俗諦，必定是勝義諦。有的是勝義諦，而不是世俗諦。就是隻去除名稱，其餘真實存在的意義，就是依據勝義。在存在的意義中，約少部分道理稱為世俗諦，約少部分道理稱為勝義諦。就是沒有簡別，總體上所取的，一合相的道理，稱為世俗諦。如果有簡別，分別相所取的，或者種類或者事物，稱為勝義諦。比如在一個有漏的事物中，所取的果的意義，稱為苦諦（痛苦的真理），所取的因的意義，稱為集諦（痛苦根源的真理）。或者如一個心和心所法，具有六因和四緣的性質。由於這樣的道理，在大仙尊（佛陀）所說的真理中，沒有違背和損害。如說一個真理，更沒有第二個。只有一條道路，更沒有其餘的道路。這四聖諦的總體是什麼呢？一切有為法（因緣和合的事物）以及各種擇滅（通過智慧選擇而達到的寂滅狀態）。因為它們是煩惱和聖道的境界的緣故。染污和清凈的因果性質不同的緣故。空和非擇滅（非通過智慧選擇而達到的寂滅狀態）有自體存在的緣故。正見的境界的緣故，也是諦擇。然而不是煩惱和聖道的境界的緣故。也不是染污和清凈的因果性質的緣故。也...

【English Translation】 English version To the ultimate minute particle (Paramāṇu). However, it can be analyzed with wisdom to a kṣaṇa (instant). Or one can analyze and remove remaining thoughts and other dharmas. Those feelings and perceptions, like the original, constantly exist. This is truly existent, therefore it is called Paramārtha (ultimate truth). Because the essence is constantly existent at all times. Based on the principle of Paramārtha, saying that form and so on exist, is true and not false, called Paramārtha-satya (ultimate truth). As the principle of Paramārtha is said to exist, therefore the Four Noble Truths (Duḥkha, Samudaya, Nirodha, Mārga) are all included in Paramārtha-satya. When carefully distinguishing, awareness does not abandon. Various Saṃvṛti-satya (conventional truths) rely on the principle of Paramārtha. Is the essence of Saṃvṛti-satya existent or non-existent? If it is said to be existent, then there should only be one truth. If it is said to be non-existent, then there should not be two truths. This should be definitely judged as existent. Because the venerable Vasumitra said, 'Undistortedly revealing meaning is called Saṃvṛti-satya.' The meaning revealed by this name is Paramārtha-satya, called a real object. As previously debated. Has it not been said that there should only be one truth? The principle should indeed be so. Because Paramārtha-śūnyatā (ultimate emptiness) cannot be called truth. Why establish two truths? It is in Paramārtha, based on slightly different principles, that Saṃvṛti-satya is established, not because the essence is different. The reason for this is that name is the basis of language, flowing according to worldly emotions. According to this meaning, it should be said: Whatever is Saṃvṛti-satya is certainly Paramārtha. Some are Paramārtha but not Saṃvṛti-satya. That is, only removing the name, the remaining truly existent meaning is based on Paramārtha. In the existent meaning, about a small part of the principle is called Saṃvṛti-satya, about a small part of the principle is called Paramārtha-satya. That is, without distinction, what is taken in general, the principle of one aggregate, is called Saṃvṛti-satya. If there is distinction, what is taken in particular, either a category or a thing, is called Paramārtha-satya. For example, in one contaminated thing, the meaning of the result taken is called Duḥkha-satya (the truth of suffering), the meaning of the cause taken is called Samudaya-satya (the truth of the origin of suffering). Or like one mind and mental factors, having the nature of six causes and four conditions. Due to this principle, in the truth spoken by the great sage (Buddha), there is no contradiction or harm. As it is said, there is one truth, and there is no second. There is only one path, and there are no other paths. What is the totality of these Four Noble Truths? All conditioned phenomena (Saṃskṛta) and various Nirodha (cessations achieved through wisdom). Because they are the objects of afflictions and the noble path. Because the nature of defilement and purification, cause and effect, are different. Because emptiness (Śūnyatā) and non-selective cessation (Apratisaṃkhyā-nirodha) have their own essence. Because it is the object of right view, it is also a truth to be chosen. However, it is not the object of afflictions and the noble path. Nor is it the nature of defilement and purification, cause and effect. Also...

非欣厭所行境故。非覺悟彼得成聖故。不預此中聖諦所攝。何緣煩惱不緣彼生。以彼二法是無漏故。不能違害有漏法故。謂愛但緣有漏為境。欣無漏法違諸有故。不名為愛。是善法欲。若境極能順生貪愛。此境遍是煩惱所緣。由愛所緣。便於彼滅及彼滅道不欲疑謗空非擇滅。與此相違故定不為煩惱境界。豈不於二譬喻等師。緣之亦生不欲疑謗。寧說緣彼煩惱不生。非緣彼生無智疑見障證苦滅及苦滅道。如緣苦等成染污性。如阿羅漢于道路等。亦有無智疑謗現行。豈可說為染污煩惱。是故皆是不染污性。由此說無緣彼煩惱。有說非謗空非擇滅。但謗其名不緣其體。此二唯善俗智境界。于苦等諦何不亦然。是故應知前說無失。今應思擇。于聖諦中求真見者。初修何行求見聖諦。初業地中所習行儀。極為繁廣。欲遍解者。當於眾聖所集觀行諸論中求。以要言之。初修行者。應于解脫具深意樂。觀涅槃德背生死過。先應方便親近善友。善友能為眾行本故。具聞等力得善友名。能品物機如應授法。故近善友名全梵行。行者既為能說正法。善友攝持應修何行。頌曰。

將趣見諦道　　應住戒勤修　聞思修所成　　謂名俱義境

論曰。諸有發心將趣見諦。應先安住清凈尸羅。然後勤修聞所成等。故世尊說。依住尸羅於二

【現代漢語翻譯】現代漢語譯本：因為它們不是由喜愛或厭惡所驅動的境界，也不是通過覺悟它們就能證得聖果的境界。它們不屬於聖諦的範疇。為什麼煩惱不會緣於它們而生起呢？因為這兩種法（空無和非擇滅）是無漏的，不能違害有漏法。也就是說，愛只緣于有漏法作為對象。喜愛無漏法會違背各種有漏法，因此不稱為『愛』，而是善法欲。如果某個境界極易引發貪愛，那麼這個境界普遍是煩惱所緣的。由於愛所緣的境界，對於涅槃（Nirvana，寂滅）及其通往涅槃的道路，就不會產生不欲、懷疑或誹謗，空無和非擇滅與此相反，因此肯定不會成為煩惱的境界。難道不是對於譬喻師和勝論師，緣於他們也會產生不欲、懷疑和誹謗嗎？怎麼能說緣於他們煩惱就不會生起呢？不是緣於他們會生起無智、懷疑和邪見，從而障礙證得苦滅和通往苦滅的道路。就像緣于苦等聖諦會產生染污的性質一樣。就像阿羅漢對於道路等，也會有無智、懷疑和誹謗的行為。難道可以說這些是染污的煩惱嗎？因此，這些都是不染污的性質。由此可知，說沒有緣於它們而生起的煩惱。有人說，對於空無和非擇滅，只是誹謗其名稱，而不是緣于其本體。這兩種法只是世俗智慧的境界。為什麼對於苦等聖諦不能這樣說呢？因此，應該知道之前的說法沒有錯誤。現在應該思考，在聖諦中尋求真見的人，最初修習什麼行為才能見到聖諦？初業地中所學習的行爲規範非常廣泛。想要全面瞭解的人，應當在眾多聖者所集結的觀行論著中尋求。簡而言之，最初的修行者，應當對解脫具有深刻的意樂，觀察涅槃的功德，背離生死的過患。首先應該方便親近善友，因為善友是各種行為的根本。具備聽聞等能力才能被稱為善友，能夠根據眾生的根器如應地傳授佛法。因此，親近善友被稱為完全的梵行。修行者既然被能夠宣說正法的善友所攝持，應當修習什麼行為呢？頌曰：

將趣見諦道 應住戒勤修
聞思修所成 謂名俱義境

論曰：凡是發心將要趣入見諦之道的人，應該首先安住于清凈的戒律，然後勤奮修習聞所成慧等。所以世尊說：『依住于戒律，於二』

【English Translation】 English version: Because they are not realms driven by liking or disliking, nor are they realms through whose enlightenment one can attain sainthood. They are not included within the scope of the Noble Truths. Why do afflictions not arise in relation to them? Because these two dharmas (emptiness and non-selective cessation) are unconditioned (Anasrava), and cannot harm conditioned dharmas (Sasrava). That is to say, attachment (Trsna) only takes conditioned dharmas as its object. Liking unconditioned dharmas goes against all conditioned existence, therefore it is not called 'attachment,' but rather the desire for good dharmas. If a certain realm is extremely likely to give rise to greed and attachment, then this realm is universally what afflictions take as their object. Because of what attachment takes as its object, one will not have aversion, doubt, or slander towards Nirvana (extinction, cessation) and the path to Nirvana; emptiness and non-selective cessation are the opposite of this, therefore they will definitely not become the realm of afflictions. Isn't it the case that towards Samkhya and Vaisheshika teachers, aversion, doubt, and slander also arise when relating to them? How can it be said that afflictions do not arise when relating to them? It is not the case that ignorance, doubt, and wrong views arise when relating to them, thereby obstructing the attainment of the cessation of suffering and the path to the cessation of suffering. Just as relating to the Noble Truth of suffering etc. gives rise to a defiled nature. Just as Arhats also have acts of ignorance, doubt, and slander in relation to roads etc. Can it be said that these are defiled afflictions? Therefore, all of these are of an undefiled nature. From this it can be known that there are no afflictions arising in relation to them. Some say that regarding emptiness and non-selective cessation, one only slanders their names, and does not relate to their essence. These two dharmas are only the realm of conventional wisdom. Why can't this be said of the Noble Truths of suffering etc.? Therefore, it should be known that the previous statement is without error. Now it should be considered, what practices should those who seek true vision within the Noble Truths initially cultivate in order to see the Noble Truths? The behavioral norms learned in the initial stage of practice are extremely broad. Those who wish to understand them comprehensively should seek them in the collected treatises on contemplation and practice by many saints. In short, the initial practitioner should have a deep aspiration for liberation, observe the virtues of Nirvana, and turn away from the faults of birth and death. First, one should find a way to be close to virtuous friends, because virtuous friends are the root of all practices. One can be called a virtuous friend if one has the ability to listen etc., and can teach the Dharma appropriately according to the capacity of beings. Therefore, being close to virtuous friends is called complete Brahma-conduct. Since the practitioner is supported by a virtuous friend who can expound the correct Dharma, what practices should one cultivate? The verse says:

Those who will approach the path of seeing the truth, should abide in precepts and diligently cultivate,
What is accomplished through hearing, thinking, and meditating, is called the realm of name, meaning, and object.

The treatise says: All those who have resolved to enter the path of seeing the truth should first abide in pure morality, and then diligently cultivate the wisdom attained through hearing etc. Therefore, the World Honored One said: 'Relying on abiding in morality, in two'

法中能勤修習。謂先安住清凈戒已。複數親近諸瑜伽師。隨瑜伽師教授誡勖。精勤攝受順見諦聞。聞已勤求所聞法義。令師教誡所生慧增。漸勝漸明乃至淳熟。非唯於此生喜足心。復於法義自專思擇。如是如是決定慧生。自思為因決慧生已。能勤修習諸煩惱等自相共相二對治修。今於此中略攝義者。謂修行者住戒勤修。依聞所成慧。起思所成慧。依思所成慧。起修所成慧此三慧相差別云何。謂如次緣名俱義境。理實三慧。于成滿時。一切皆唯緣義為境。爾時難辯三慧相別。故今且約加行位辯。說聞思修緣名俱義。非唯緣名境。有決定慧生。故聞所成慧。不但緣名境。然隨師說名句文力故。于義差別有決定慧生。此慧名為聞所成慧。約入方便說但緣名。聞慧成已為知別義。復加精勤自審思擇。欲令思擇無謬失故。復念師教名句文身。由此後時于義差別生決定慧。名思所成。此加行時。由思義力引念名故說緣俱境。思慧成已等引現前。不待名言證義差別。此決定慧名修所成。故毗婆沙辯三慧相。謂若有慧于加行時。由緣名力引生義解。此所引慧名聞所成。若加行時由思義力引念名解。由此於後生決定慧名思所成。若不待名唯觀于義。起內證慧名修所成。此中二慧名所成者。是因聞思力所生義。第三修慧名所成者。是即以修

【現代漢語翻譯】現代漢語譯本：在佛法中能夠勤奮修習，指的是首先安住于清凈的戒律之後，再多次親近各位瑜伽師（修行者）。依照瑜伽師的教授和告誡，精勤地攝取和接受符合正見的聽聞。聽聞之後，勤奮地尋求所聽聞佛法的意義，使從師父教誡中所產生的智慧增長，逐漸殊勝、逐漸明瞭，乃至達到純熟的程度。不只是對這些感到滿足，還要對佛法的意義自己專注地思考和選擇。像這樣，像這樣，決定的智慧就會產生。因為自己思考的原因，決定的智慧產生之後，就能夠勤奮地修習諸煩惱等的自相和共相這兩種對治之法。現在在這裡簡略地概括其意義，指的是修行者安住于戒律，勤奮修習，依靠聽聞所成就的智慧，生起思考所成就的智慧，依靠思考所成就的智慧，生起修習所成就的智慧。這三種智慧的相狀差別是什麼呢？指的是依次緣于名、名和義俱全的、義的境界。實際上，這三種智慧在成就圓滿的時候，一切都只是緣于義作為境界。那時難以分辨三種智慧的差別，所以現在姑且就加行位的角度來分辨，說聽聞、思考、修習緣于名、名和義俱全的、義。不是隻有緣于名的境界，才有決定的智慧產生，所以聽聞所成就的智慧，不只是緣于名的境界。然而隨著師父所說的名句文句的力量，對於義的差別有決定的智慧產生。這種智慧名為聽聞所成就的智慧，從進入方便的角度說只是緣于名。聽聞的智慧成就之後，爲了知道個別的意義，再加以精勤，自己審察思考，想要使思考選擇沒有謬誤的緣故，再憶念師父所教的名句文句。由此之後，對於義的差別產生決定的智慧，名為思考所成就的智慧。在這個加行的時候，由於思考義的力量，引導憶念名，所以說緣于名和義俱全的境界。思考的智慧成就之後，等持（Samadhi）現前，不等待名言就能證得義的差別。這種決定的智慧名為修習所成就的智慧。所以《毗婆沙論》辨別三種智慧的相狀，說如果有一種智慧在加行的時候，由於緣于名的力量，引導產生義的理解，這種所引導的智慧名為聽聞所成就的智慧。如果在加行的時候，由於思考義的力量，引導憶念名解，由此在之後產生決定的智慧，名為思考所成就的智慧。如果不等待名，只觀察義，生起內在證悟的智慧，名為修習所成就的智慧。這其中兩種智慧名為所成就的，是因為聽聞和思考的力量所產生的義。第三種修習的智慧名為所成就的，是直接以修習是即以修

【English Translation】 English version: In the Dharma, to be able to diligently practice means first abiding in pure precepts, and then frequently associating with various Yogis (practitioners). According to the Yogis' teachings and admonitions, diligently gather and accept the hearing that accords with right view. After hearing, diligently seek the meaning of the Dharma that has been heard, so that the wisdom arising from the teacher's instructions increases, gradually becoming superior and clearer, until it reaches a state of purity. Not only be satisfied with these, but also focus on contemplating and choosing the meaning of the Dharma oneself. In this way, in this way, decisive wisdom will arise. Because of the reason of one's own contemplation, after decisive wisdom arises, one will be able to diligently practice the two antidotes of the self-characteristics and common characteristics of afflictions, etc. Now, to briefly summarize the meaning here, it refers to the practitioner abiding in precepts, diligently practicing, relying on the wisdom achieved through hearing, generating the wisdom achieved through thinking, and relying on the wisdom achieved through thinking, generating the wisdom achieved through cultivation. What are the differences in the characteristics of these three wisdoms? It refers to successively focusing on name, the combination of name and meaning, and the realm of meaning. In reality, when these three wisdoms are accomplished and perfected, all of them only focus on meaning as the realm. At that time, it is difficult to distinguish the differences between the three wisdoms, so now let's just distinguish them from the perspective of the stage of application, saying that hearing, thinking, and cultivation focus on name, the combination of name and meaning, and meaning. It is not only by focusing on the realm of name that decisive wisdom arises, so the wisdom achieved through hearing does not only focus on the realm of name. However, following the power of the names, phrases, and sentences spoken by the teacher, decisive wisdom arises regarding the differences in meaning. This wisdom is called the wisdom achieved through hearing, and from the perspective of entering the means, it only focuses on name. After the wisdom of hearing is achieved, in order to know the individual meanings, further diligence is added, and one examines and contemplates oneself, wanting to ensure that the contemplation and selection are without error, and then one remembers the names, phrases, and sentences taught by the teacher. After this, decisive wisdom arises regarding the differences in meaning, which is called the wisdom achieved through thinking. During this application, due to the power of thinking about meaning, it guides the recollection of name, so it is said to focus on the realm of the combination of name and meaning. After the wisdom of thinking is achieved, Samadhi (等持) manifests, and one can attain the differences in meaning without waiting for words. This decisive wisdom is called the wisdom achieved through cultivation. Therefore, the Vibhasa (毗婆沙論) distinguishes the characteristics of the three wisdoms, saying that if there is a wisdom that, during the application, due to the power of focusing on name, guides the generation of understanding of meaning, this guided wisdom is called the wisdom achieved through hearing. If, during the application, due to the power of thinking about meaning, it guides the recollection of name and understanding, and thereby decisive wisdom arises later, it is called the wisdom achieved through thinking. If one does not wait for name, but only observes meaning, and generates inner realization wisdom, it is called the wisdom achieved through cultivation. Among these, the two wisdoms called 'achieved' are the meaning generated by the power of hearing and thinking. The third wisdom of cultivation, called 'achieved', is directly through cultivation is directly through cultivation.

為自性義。如言命器食寶所成諸有欲于修精勤學者。如何凈身器令修速成。頌曰。

具身心遠離　　無不足大欲　謂已得未得　　多求名所無　治相違界三　　無漏無貪性　四聖種亦爾　　前三唯喜足　三生具后業　　為治四愛生　我所我事欲　　暫息永除故

論曰。身器清凈略由三因何等為三因。一身心遠離。二喜足少欲。三住四聖種。謂若欲令修速成者。要先精勤清凈身器。欲令身器得清凈者。要先修習身心遠離。身遠離者。謂遠惡朋。心遠離者。謂離惡尋。由身心離惡朋尋故。身器清凈心易得定。此二由何易可成者。由於衣等喜足少欲。言喜足者。無不喜足。少欲者無大欲。諸有多求資生具者。晝狎惡朋侶。夜起惡尋思。由此無容令心得定。所無二種差別云何。謂于已得妙多衣等。恨不得此倍妙倍多。即於此中顯等倍勝。更欣欲故名不喜足。若於未得妙多衣等求得。故名大欲。諸所有物足能治苦。若更多求便越善品。是此中義如契經言。隨有所得身安樂者。令心易定及能說法。由此希求治苦物者。是為助道非為過失。故於已得能治苦緣。更求妙多名不喜足。于全未得過量希求。名為大欲。是二別相。喜足少欲能治此故。與此相違應知相別。謂治不喜足不喜足相違。是喜足相能治大欲。大欲

【現代漢語翻譯】現代漢語譯本：為自性之義。如果有人想要通過修行精進而獲得成就，比如爲了生命、器具、食物、珍寶等而努力，那麼應該如何凈化自身這個容器，才能使修行迅速成就呢？頌文說：

『具備身心遠離，沒有不知足的巨大欲望，對於已得到和未得到的，不過度追求名利，調伏地、水、火三種相違的界，具有無漏無貪的本性，安住於四聖種也是如此，前三種在於喜足。三生具備後世的業，爲了調伏四種愛慾而生起，對於我所、我事之慾，暫時止息並永遠去除。』

論述說：自身這個容器的清凈，大致由三種原因導致，是哪三種原因呢？一是身心遠離。二是喜足少欲。三是安住於四聖種（Catus Ariya Vamsa）。如果想要使修行迅速成就，就要首先精勤地清凈自身這個容器。想要使自身這個容器得到清凈，就要首先修習身心遠離。身遠離，是指遠離惡友。心遠離，是指遠離惡念。由於身心遠離惡友和惡念，自身這個容器就能清凈，心也容易得到禪定。這二者通過什麼容易成就呢？通過對於衣服等生活必需品的喜足少欲。所謂喜足，就是沒有不喜足。少欲，就是沒有大的慾望。那些過度追求生活資具的人，白天親近惡友，夜晚生起惡念。因此，沒有辦法讓心得到禪定。不喜足和大的慾望這兩種差別是什麼呢？對於已經得到的精妙眾多的衣服等，遺憾沒有得到更加精妙更加眾多的，即對於已經得到的，還想要更加精妙、更加勝過現在的，這就叫做不喜足。如果對於尚未得到的精妙眾多的衣服等，想要得到，這就叫做大欲。所有能夠滿足生活所需的物品，如果再過度追求，就會超越善的範疇。這就是其中的含義，如契經所說：『隨有所得，身心安樂，就能使心容易安定，並且能夠說法。』因此，爲了調伏痛苦而希求物品，這是爲了幫助修行，而不是過失。所以，對於已經得到的能夠調伏痛苦的因緣，還想要更加精妙更加眾多，就叫做不喜足。對於完全沒有得到的，過度地希求，就叫做大欲。這是二者的區別。喜足少欲能夠調伏這二者，與此相反的，應該知道它們的區別。調伏不喜足，與不喜足相反的，是喜足，能夠調伏大的慾望，是大欲的相違。四聖種（Catus Ariya Vamsa）：指佛教中聖者所安住的四種生活方式，包括：一、于衣食知足；二、于斷惡修善知足；三、樂於寂靜之處；四、樂於斷除煩惱。

【English Translation】 English version: It is the meaning of self-nature. If someone desires to achieve success through diligent practice, such as striving for life, implements, food, treasures, etc., how should they purify their own vessel to enable rapid accomplishment in practice? The verse says:

'Possessing detachment of body and mind, free from insatiable great desires, Not excessively pursuing fame and gain for what is already obtained and not yet obtained, Subduing the three conflicting realms of earth, water, and fire, possessing the nature of non-outflow and non-greed, Abiding in the Four Noble Lineages (Catus Ariya Vamsa) is also like this, the first three lie in contentment. Having the karma of future lives in three existences, arising to subdue the four kinds of desires, Temporarily ceasing and permanently eliminating desires for 'mine' and 'my affairs'.'

The treatise says: The purity of one's own vessel is roughly caused by three factors. What are these three factors? First, detachment of body and mind. Second, contentment and few desires. Third, abiding in the Four Noble Lineages (Catus Ariya Vamsa). If one wants to make practice quickly successful, one must first diligently purify one's own vessel. If one wants to purify one's own vessel, one must first cultivate detachment of body and mind. Detachment of body means staying away from bad company. Detachment of mind means staying away from evil thoughts. Because the body and mind are detached from bad company and evil thoughts, one's own vessel can be purified, and the mind can easily attain samadhi. How can these two be easily achieved? Through contentment and few desires regarding clothing and other necessities. Contentment means having no discontent. Few desires means having no great desires. Those who excessively pursue the means of livelihood associate with bad company during the day and generate evil thoughts at night. Therefore, there is no way to allow the mind to attain samadhi. What is the difference between insatiability and great desire? Regarding the exquisite and numerous clothes, etc., that have already been obtained, regretting not obtaining even more exquisite and numerous ones, that is, wanting even more exquisite and superior ones than what has already been obtained, is called insatiability. If one seeks to obtain exquisite and numerous clothes, etc., that have not yet been obtained, this is called great desire. All things that can satisfy the needs of life, if one pursues them excessively, one will exceed the realm of goodness. This is the meaning of it, as the sutra says: 'With whatever is obtained, the body and mind are at ease, which makes it easy for the mind to be stable and able to speak the Dharma.' Therefore, seeking things to subdue suffering is to help practice, not a fault. So, regarding the conditions that have already been obtained that can subdue suffering, wanting even more exquisite and numerous ones is called insatiability. Excessively desiring what has not been obtained at all is called great desire. This is the difference between the two. Contentment and few desires can subdue these two. The opposite of this, one should know their differences. Subduing insatiability, the opposite of insatiability, is contentment, which can subdue great desire, is the opposite of great desire. Catus Ariya Vamsa (四聖種): Refers to the four ways of life in which the saints in Buddhism dwell, including: 1. Being content with clothing and food; 2. Being content with cutting off evil and cultivating good; 3. Delighting in quiet places; 4. Delighting in cutting off afflictions.

相違是少欲相。是于已得能治苦物不更希求。名為喜足。于所未得能治苦物不過量求。名少欲義。喜足少欲界系通三。亦有越三。無漏攝者。謂欲界系善心相應。喜足少欲是欲界系。二界無漏例此應說。所治二種唯欲界系。以何證知。色無色界亦有能治喜足少欲。以現見有生在欲界從色無色等引起時。所治二種現行遠故。能治二種現行增故。已說喜足少欲別相。二種通相。所謂無貪以二俱能對治貪故。所治通相。所謂欲貪聖種應知。如能治說。謂亦通三界無漏是無貪。如無色中雖無怨境。而亦得有無瞋善根。故無色中雖無衣等而亦得有無貪善根。如彼不貪身。亦不貪資具。故無色界具四聖種。受欲聖者于聖種中。有阿世耶而無加行。眾聖種故名為聖種。聖眾皆從此四生故。展轉承嗣次第不絕。前為后種世所極成。眾聖法身皆從於衣生喜足等力所引起。是聖族姓得聖種名。四中前三體唯喜足。謂于衣服飲食臥具隨所得中皆生喜足。此三喜足即三聖種。無貪善根有多品類。于中若治不喜足貪。此乃名為前三聖種。第四聖種。謂樂斷修斷。謂離系修。謂聖道樂。謂于彼情深欣慕以樂斷及脩名樂斷修。即是欣慕滅及道義。或樂斷之脩名樂斷修。即是欣慕滅之道義。為證惑滅樂修道故。由此能治有無有貪。故此亦以無貪為性。豈

【現代漢語翻譯】現代漢語譯本相違背的是少欲的相狀（lakṣaṇa，特徵）。對於已經得到的能夠對治痛苦的物品不再進一步希求，這叫做喜足（saṃtuṣṭi，滿足）。對於尚未得到的能夠對治痛苦的物品不過分地追求，這叫做少欲的意義。喜足和少欲，它們所處的界（dhātu）通於三界（欲界、色界、無色界），也有超出三界的，被無漏（anāsrava）所攝的。這指的是欲界所繫的與善心相應的喜足和少欲是欲界所繫的。色界和無色界以及無漏也應該按照這個例子來說明。它們所對治的兩種（不喜足和多欲）僅僅是欲界所繫的。用什麼來證明這一點呢？因為色界和無色界中也有能夠對治（不喜足和多欲）的喜足和少欲。因為可以現見有眾生生在欲界，從色界和無色界等（的禪定）引起（喜足和少欲）的時候，所對治的兩種（不喜足和多欲）的現行是遠離的緣故，能夠對治的兩種（喜足和少欲）的現行是增長的緣故。已經說了喜足和少欲各自的相狀，現在說這兩種的共同相狀，就是無貪（alobha），因為這二者都能夠對治貪慾的緣故。所對治的共同相狀，就是欲貪，應當知道聖種（āryavaṃśa）也是如此。就像能對治（貪慾）的（無貪）那樣說，就是也通於三界和無漏，就是無貪。就像在無色界中雖然沒有怨恨的對境，但也可能有無嗔（adveṣa）的善根。所以在無色界中雖然沒有衣服等，但也可能有無貪的善根。就像他不貪著身體，也不貪著資具。所以在無色界中具足四種聖種。受用慾望的聖者，在聖種中，有阿世耶（āśaya，習性），而沒有加行（prayoga，努力）。眾聖的種子所以叫做聖種，聖眾都從此四種（聖種）產生，輾轉繼承，次第不絕，前一種為后一種的種子，為世間所普遍認可。眾聖的法身都從對於衣服生喜足等的力量所引發。這是聖者的族姓，得到聖種的名稱。四種之中，前三種本體只是喜足，指的是對於衣服、飲食、臥具，在隨所獲得之中都生起喜足。這三種喜足就是三種聖種。無貪的善根有很多品類，其中如果對治不喜足的貪慾，這才能稱為前三種聖種。第四種聖種，指的是樂於斷除和修習（praśama-sukha-saṃjñā，寂靜樂想）。斷除，指的是離系（visaṃyoga，解脫）；修習，指的是聖道（āryamārga）；樂，指的是對於寂滅的情感深刻地欣慕。用樂於斷除和修習，就是欣慕寂滅和道義。或者說，樂於斷除的修習，叫做樂斷修，就是欣慕寂滅的道義。爲了證得煩惱的寂滅，樂於修習聖道。由此能夠對治有和沒有的貪慾，因此這也以無貪為自性。難道不是嗎？

【English Translation】 English version The opposite is the characteristic (lakṣaṇa) of contentment with little. Not seeking further after having obtained things that can cure suffering is called satisfaction (saṃtuṣṭi). Not excessively seeking things that can cure suffering that have not yet been obtained is called the meaning of contentment with little. Satisfaction and contentment with little, the realms (dhātu) they belong to, are common to the three realms (desire realm, form realm, formless realm), and some also transcend the three realms, being included in the unconditioned (anāsrava). This refers to satisfaction and contentment with little associated with wholesome minds in the desire realm, which belong to the desire realm. The form realm, formless realm, and the unconditioned should be explained according to this example. The two things they counteract (dissatisfaction and excessive desire) belong only to the desire realm. How is this known? Because in the form and formless realms, there are also satisfaction and contentment with little that can counteract (dissatisfaction and excessive desire). Because it can be seen that when beings are born in the desire realm and arise from meditative states of the form and formless realms, the manifestation of the two things being counteracted (dissatisfaction and excessive desire) is distant, and the manifestation of the two things that can counteract (satisfaction and contentment with little) is increased. Having spoken of the individual characteristics of satisfaction and contentment with little, now I will speak of the common characteristic of these two, which is non-greed (alobha), because both of these can counteract greed. The common characteristic of what is being counteracted is desire-greed. It should be known that the noble lineage (āryavaṃśa) is also like this. Just as it is said of (non-greed) that can counteract (greed), it is also common to the three realms and the unconditioned, which is non-greed. Just as in the formless realm, although there is no object of resentment, there can also be wholesome roots of non-hatred (adveṣa). Therefore, in the formless realm, although there are no clothes, etc., there can also be wholesome roots of non-greed. Just as they are not greedy for the body, nor are they greedy for possessions. Therefore, in the formless realm, they possess the four noble lineages. The noble ones who enjoy desires, in the noble lineages, have habitual tendencies (āśaya) but no effort (prayoga). The seeds of the noble ones are called noble lineages because the noble assembly arises from these four (noble lineages), inheriting and succeeding each other without interruption, with the former being the seed for the latter, which is universally recognized in the world. The Dharma bodies of the noble ones are all aroused from the power of being satisfied with clothing, etc. This is the lineage of the noble ones, obtaining the name of noble lineage. Among the four, the first three are only satisfaction in essence, referring to satisfaction arising in whatever is obtained in terms of clothing, food, and bedding. These three satisfactions are the three noble lineages. There are many categories of wholesome roots of non-greed, and among them, if one counteracts the greed of dissatisfaction, this can be called the first three noble lineages. The fourth noble lineage refers to delighting in cessation and cultivation (praśama-sukha-saṃjñā, perception of the bliss of tranquility). Cessation refers to detachment (visaṃyoga, liberation); cultivation refers to the noble path (āryamārga); delight refers to deeply admiring the emotion of tranquility. Using delight in cessation and cultivation means admiring cessation and the meaning of the path. Or, cultivating delight in cessation is called delight in cessation and cultivation, which is admiring the meaning of the path to cessation. In order to realize the cessation of afflictions, one delights in cultivating the noble path. Therefore, this can counteract greed that exists and does not exist, so this also has non-greed as its nature. Isn't it?

不第四亦能治瞋等。則應亦以無瞋等為性。非無此義。然以前三為資糧故。前三唯是無貪性故。此亦自能對治貪故。從顯偏說。何緣唯立喜足為聖種。非少欲耶。以少欲者容於衣等物有希求故。謂有意樂性不劣者。于未得境不敢多求。設已得多容求下歇。見喜足者。少有所得尚不更求。況復多得。故唯喜足建立聖種。或為遮止苦行者。欲不說少欲以為聖種。非彼外道心有勝欲。恒有劣欲熏相續故。或隨所得生歡喜心不更欣求。名為喜足。斷樂欲樂此為最勝。欲界有情多樂欲樂。此樂欲樂違出家心。于離惑中令心闇鈍。能障梵行靜慮現前。為過最深。喜足能治。故唯喜足建立聖種。非於未得多衣等中起希求時心生歡喜。何況于少。是故少欲于能對治樂欲樂中非最勝故。不立聖種。緣衣服等所生喜足。如何可說是無漏耶。誰言如是喜足是無漏。若爾聖種寧皆通無漏。由彼增上所生聖道。彼所引故從彼為名。故言聖種皆通無漏。不作是言。緣衣服等所有喜足皆通無漏。少欲無漏。準此應釋。謂彼增上所生聖道。彼所引故從彼為名。非聖道生緣衣等境。世尊何故說四聖種。以諸弟子舍俗生具及俗事業歸佛出家。為彼顯示于佛聖法毗柰耶中有能助道生具事業。謂有厭離生死居家。出家求脫有何生具。于隨所得衣服等中深生喜足。

【現代漢語翻譯】現代漢語譯本：如果第四聖種也能對治嗔恚等煩惱，那麼它也應該以無嗔恚等為自性。並非沒有這種說法，然而因為前三種聖種是資糧的緣故。前三種聖種僅僅是無貪的自性，而第四聖種也能獨自對治貪慾的緣故，所以是從彰顯其偏勝之處來說的。什麼緣故只建立喜足為聖種，而不是少欲呢？因為少欲的人，對於衣服等物品，可能還會有希求。也就是說，有意樂且本性不低劣的人，對於未得到的境界不敢多求，即使已經得到很多，也容許尋求停歇。見到喜足的人，稍微有所得尚且不再尋求，更何況是得到很多呢？所以唯獨喜足被建立為聖種。或者爲了遮止苦行者，所以不說少欲作為聖種，因為那些外道心中有強烈的慾望，恒常有低劣的慾望熏習相續的緣故。或者隨其所得而生歡喜心，不再欣求更多，這叫做喜足。斷除對安樂的慾望，樂於此道，這是最殊勝的。欲界有情大多貪圖安樂的慾望，這種安樂的慾望違背出家之心，在遠離迷惑方面，使心昏暗遲鈍，能夠障礙梵行和禪定的現前，是過患最深的。喜足能夠對治這種過患，所以唯獨喜足被建立為聖種。不是說對於未得到很多衣服等物品時，心中生起歡喜，更何況是對於很少的物品。因此，少欲在能夠對治安樂慾望方面，不是最殊勝的緣故，所以不被立為聖種。緣于衣服等所生的喜足，如何可以說是無漏呢？誰說這樣的喜足是無漏的呢？如果這樣，那麼聖種難道都通於無漏嗎？由於那些增上緣所生的聖道，被它們所引導的緣故，所以從它們來命名，所以說聖種都通於無漏。不是說緣于衣服等所有的喜足都通於無漏。少欲是無漏的，可以準照這個來解釋。就是說，由於那些增上緣所生的聖道，被它們所引導的緣故，所以從它們來命名，不是聖道生起于緣衣服等境界。世尊為什麼說四聖種呢？因為各位弟子捨棄世俗的生計用具以及世俗的事業，歸依佛陀出家，為他們顯示在佛陀的聖法和毗柰耶（Vinaya，戒律）中，有能夠幫助修道的生計用具和事業。也就是說，有厭離生死居家，出家求得解脫的人，有什麼生計用具呢？對於隨其所得的衣服等物品中，深深地生起喜足。

【English Translation】 English version: Furthermore, if the fourth Noble Lineage could also subdue anger and other afflictions, then it should also be characterized by the absence of anger and so on. It is not that there is no such statement, but because the first three are resources. The first three are solely of the nature of non-attachment, and the fourth can also independently counteract greed, so it is spoken of from the perspective of highlighting its superiority. Why is it that only contentment (喜足) is established as a Noble Lineage, and not having few desires (少欲)? Because those with few desires may still have desires for things like clothing. That is to say, those with intention and a nature that is not inferior dare not seek much of what has not been obtained, and even if they have obtained much, they may seek to stop. Seeing those who are content, they do not seek more even if they have obtained little, let alone if they have obtained much. Therefore, only contentment is established as a Noble Lineage. Or, in order to prevent ascetics, it is not said that having few desires is a Noble Lineage, because those non-Buddhists have strong desires in their minds, and inferior desires constantly熏習(xunxi, perfuming) their continuums. Or, rejoicing in whatever is obtained and not seeking more is called contentment. Cutting off the desire for pleasure, delighting in this is the most excellent. Sentient beings in the desire realm mostly crave the desire for pleasure, and this desire for pleasure goes against the mind of renunciation, making the mind dull in terms of離惑(lihuo, separation from delusion), and can hinder the manifestation of梵行(brahmacarya, pure conduct) and 靜慮(dhyana, meditative concentration), which is the deepest fault. Contentment can cure this fault, so only contentment is established as a Noble Lineage. It is not that when one has not obtained many clothes and other things, joy arises in the mind, let alone when one has little. Therefore, having few desires is not the most excellent in being able to counteract the desire for pleasure, so it is not established as a Noble Lineage. How can contentment arising from clothes and other things be said to be unconditioned (無漏)? Who says that such contentment is unconditioned? If so, then do all Noble Lineages universally pertain to the unconditioned? Because of the Noble Path produced by those dominant conditions, and because they are led by them, they are named after them, so it is said that all Noble Lineages universally pertain to the unconditioned. It is not said that all contentment arising from clothes and other things universally pertains to the unconditioned. Having few desires is unconditioned; this should be explained accordingly. That is to say, because of the Noble Path produced by those dominant conditions, and because they are led by them, they are named after them, not that the Noble Path arises from the realm of clothes and other things. Why did the 世尊(Shìzūn, World Honored One) speak of the four Noble Lineages? Because the disciples abandoned their worldly livelihoods and worldly affairs, and took refuge in the Buddha and renounced the world, to show them that in the Buddha's sacred Dharma and 毗柰耶(Vinaya, discipline), there are livelihoods and affairs that can help the path. That is to say, those who厭離(yanli, are weary of) birth, death, and household life, and renounce the world to seek liberation, what livelihoods do they have? They deeply rejoice in whatever clothes and other things they obtain.

作何事業深樂斷修。異此無能證涅槃故。何緣唯四。不增不減。齊此滿足聖生因故。謂聖生因略有二種。一棄捨過。二攝持德。如次即是前三第四。是故唯四。不增不減。或聞思修所成諸善皆是聖種。解脫依故。然為對治四種愛生。是故世尊略說四種。以契經說有四愛生。故契經言。苾芻諦聽。愛因衣服。應生時生。應住時住。應執時執。如是愛因飲食臥具。及有無有皆如是說。為治此四故。唯說四聖種。于藥喜足何非聖種。不說于彼有愛生故。為治愛生建立聖種。經唯說有四種愛生。是故於藥不立聖種。或即攝在前三中故。謂藥有在衣服中攝。有在飲食中攝。有在臥具中攝。故於藥喜足。不別立聖種。或若於中引憍等過。對治彼故建立聖種。于藥無引憍等過生。故聖種無于藥喜足。或一切人皆受用者。于彼喜足可立聖種。非彼尊者縛矩羅等曾無有病受用藥故。或一切時應受用者。于彼喜足可立聖種。非一切時受用藥故。或醫方論亦見說有。于藥喜足毗柰耶中。方見說有衣等喜足。聖種唯在內法有故。有言雖有于藥喜足。而不建立為聖種者。諸藥有能順梵行故。謂世現見樂學戒者。于藥喜足障梵行故。或佛為欲暫息永除我我所事欲故說四聖種。謂為暫息我所事欲故說前三聖種為永滅除及我事欲故說第四聖種。我所我執

【現代漢語翻譯】現代漢語譯本做什麼事業能讓人深深地喜愛並斷絕煩惱的修行呢？因為除了這些，沒有其他方法可以證得涅槃。為什麼只有四種聖種，不多也不少呢？因為這四種聖種足以作為產生聖人的原因。所謂產生聖人的原因，大致有兩種：一是捨棄過失，二是攝取功德。依次對應於前三種和第四種聖種。因此，只有四種聖種，不多也不少。或者說，通過聽聞、思考、修習所產生的各種善行，都是聖種，因為它們是解脫的所依。然而，爲了對治四種因愛而生的執著，所以世尊簡略地說了四種聖種。因為契經中說有四種因愛而生的執著。所以契經上說：『比丘們，仔細聽。因為對衣服的愛，應該生起時就生起，應該安住時就安住，應該執取時就執取。』同樣，對於飲食、臥具以及有和無的執著，也是這樣說的。爲了對治這四種執著，所以只說了四種聖種。對於滿足於藥物，為什麼不是聖種呢？因為沒有說對於藥物會產生愛執。爲了對治愛執的產生，才建立聖種。經典中只說了四種愛執的產生，所以對於藥物不建立聖種。或者說，滿足於藥物已經包含在前三種聖種之中了。因為藥物有時包含在衣服中，有時包含在飲食中，有時包含在臥具中。所以對於滿足於藥物，不單獨建立聖種。或者說，如果在某種事物中會引發驕慢等過失，爲了對治這些過失，才建立聖種。而對於藥物，沒有引發驕慢等過失的產生，所以聖種中沒有滿足於藥物。或者說，如果某種事物是所有人都會受用的，那麼對於滿足於這種事物，就可以建立聖種。但並非尊者縛矩羅（Bhakkula）（佛陀弟子，以長壽和少病聞名）等人從未生病而受用藥物。或者說，如果某種事物是任何時候都應該受用的，那麼對於滿足於這種事物，就可以建立聖種。但並非任何時候都應該受用藥物。或者說，在醫方論中也看到有關於藥物的喜足，而在毗奈耶（Vinaya）（佛教戒律）中，才看到有關於衣服等喜足的說法。聖種只存在於內法之中。有人說，雖然有對於藥物的喜足，但不建立其為聖種的原因是，有些藥物可能會順應梵行。因為世間現在看到，喜歡學習戒律的人，對於藥物的喜足會障礙梵行。或者，佛陀爲了暫時止息和永遠去除『我』和『我所』的貪慾，才說了四種聖種。爲了暫時止息『我所』的貪慾，所以說了前三種聖種；爲了永遠滅除『我』和『我所』的貪慾，所以說了第四種聖種，即對斷除煩惱的修行感到快樂。我所和我執（ego and possessiveness）。

【English Translation】 English version What kind of endeavor brings deep joy and cuts off the practice of afflictions? Because without these, there is no ability to attain Nirvana. Why are there only four Holy Abidings, neither more nor less? Because these are sufficient as the cause for the birth of a saint. The cause for the birth of a saint is roughly of two kinds: one is abandoning faults, and the other is embracing virtues. In order, these are the first three and the fourth. Therefore, there are only four, neither more nor less. Or, all the good deeds accomplished through hearing, thinking, and meditating are Holy Abidings, because they are the basis for liberation. However, to counteract the four kinds of attachments born from love, the World-Honored One briefly spoke of four Holy Abidings. Because the sutras say that there are four kinds of attachments born from love. Therefore, the sutra says: 'Bhikkhus, listen carefully. Because of love for clothing, it arises when it should arise, it abides when it should abide, it is grasped when it should be grasped.' Similarly, it is said of love for food, bedding, and existence and non-existence. To counteract these four attachments, only four Holy Abidings are spoken of. Why is contentment with medicine not a Holy Abiding? Because it is not said that love arises for it. To counteract the arising of love, Holy Abidings are established. The sutras only speak of four kinds of arising of love, therefore contentment with medicine is not established as a Holy Abiding. Or, it is already included in the first three. Because medicine is sometimes included in clothing, sometimes in food, and sometimes in bedding. Therefore, contentment with medicine is not separately established as a Holy Abiding. Or, if pride and other faults are induced in something, Holy Abidings are established to counteract them. But with medicine, there is no arising of pride and other faults, so contentment with medicine is not a Holy Abiding. Or, if something is used by everyone, contentment with it can be established as a Holy Abiding. But the Venerable Bhakkula (Bhakkula) (a disciple of the Buddha, known for his longevity and good health) and others never used medicine because they were never sick. Or, if something should be used at all times, contentment with it can be established as a Holy Abiding. But medicine should not be used at all times. Or, it is also seen in medical treatises that there is contentment with medicine, while in the Vinaya (Vinaya) (Buddhist monastic rules), contentment with clothing and the like is seen. Holy Abidings only exist in the inner Dharma. Some say that although there is contentment with medicine, it is not established as a Holy Abiding because some medicines can be conducive to pure conduct. Because it is now seen in the world that those who like to study the precepts, contentment with medicine hinders pure conduct. Or, the Buddha spoke of the four Holy Abidings in order to temporarily cease and permanently remove the desire for 'self' and 'what belongs to self'. To temporarily cease the desire for 'what belongs to self', the first three Holy Abidings are spoken of; to permanently eliminate the desire for 'self' and 'what belongs to self', the fourth Holy Abiding is spoken of, which is to find joy in the practice of cutting off afflictions. Ego and possessiveness.

立以欲名。謂為暫時息我所執。故世尊說前三聖種。即于衣等所生喜足及彼增上所引聖道。為永滅除及我事執。故世尊說第四聖種。即樂斷修及彼增上所引聖道。皆名聖種。此門意顯令有身見暫息永除說四聖種。如是已說將趣見諦所應修行及修行已。為修速成凈治身器既集如是聖道資糧。欲正入修由何門入頌曰。

入修要二門　　不凈觀息念　貪尋增上者　　如次第應修

論曰。諸有情類行別眾多。故入修門亦有多種。然彼多分依二門入。一不凈觀。二持息念。故唯此二名曰要門。為諸有情入皆由二。不爾如次貪尋增者。為貪增者入依初門。尋增上者入依息念。如非一病一藥能除。就近治門說不凈觀。能治貪病非不治余。息念治尋應知亦爾。然持息念緣無差別微細境故。所緣系屬自相續故。非如不凈觀緣多外境故能止亂尋。既已總說貪尋增者入修如次由前二門。此中先應辯不凈觀。如是觀相云何。頌曰。

為通治四貪　　且辯觀骨瑣　廣至海復略　　名初習業位　除足至頭半　　名為已熟修　繫心在眉間　　名超作意位

論曰。修不凈觀正為治貪。然貪差別略有四種。一顯色貪。二形色貪。三妙觸貪。四供奉貪。對治四貪依二思擇。一觀內尸。二觀外尸。利根初依前。鈍根初依后。謂利

【現代漢語翻譯】現代漢語譯本立以欲名，意為暫時止息對『我』的執著。因此，世尊宣說了前三種聖種（指對衣服等物品感到滿足，以及由此增長所引發的聖道），是爲了永遠滅除對『我』和『我所』的執著。所以，世尊宣說了第四種聖種（即樂於斷除煩惱的修行，以及由此增長所引發的聖道），這些都稱為聖種。這個法門的意義在於，它能使有身見暫時止息並最終消除，所以宣說四種聖種。像這樣，已經講述了將要趨向見諦（dṛṣṭi-satya）所應修行的內容，以及修行之後的情況。爲了使修行迅速成就，凈化身心，在積聚了這些聖道資糧之後，想要正式進入修行，應該通過什麼途徑進入呢？頌文說：『入修要二門，不凈觀息念，貪尋增上者，如次第應修。』論曰：眾生的行為方式多種多樣，因此進入修行的途徑也有多種。然而，大多數人通過兩種途徑進入：一是不凈觀（aśubha-saṃjñā），二是持息念（ānāpānasmṛti）。因此，只有這兩種方法被稱為『要門』。是爲了所有眾生進入修行都必須通過這兩種方法嗎？不是的。對於貪慾和尋思特別強烈的人，應該按照次第修習。對於貪慾強烈的人，應該首先修習不凈觀；對於尋思強烈的人，應該修習持息念。正如一種疾病不能只用一種藥物來治療一樣，只是就最適合的治療方法而言，說不凈觀能治療貪慾的疾病，並非說它不能治療其他疾病。持息念能治療尋思，也應該這樣理解。然而，持息念所緣的是沒有差別、非常微細的境界，所緣境與自身的相續相聯繫，不像不凈觀那樣緣于許多外在的境界，因此能夠止息散亂的尋思。既然已經總的說明了貪慾和尋思強烈的人應該按照次第通過前兩種方法進入修行，那麼接下來應該辨析不凈觀。不凈觀的觀想狀態是怎樣的呢？頌文說：『為通治四貪，且辯觀骨瑣，廣至海復略，名初習業位，除足至頭半，名為已熟修，繫心在眉間，名超作意位。』論曰：修習不凈觀主要是爲了對治貪慾。然而，貪慾的差別略有四種：一是顯色貪（對鮮艷顏色的貪戀），二是形色貪（對美好形狀的貪戀），三是妙觸貪（對美妙觸感的貪戀），四是供奉貪（對接受供養的貪戀）。爲了對治這四種貪慾，需要依據兩種思擇：一是觀察內在的屍體，二是觀察外在的屍體。根器敏銳的人首先依據前者，根器遲鈍的人首先依據後者。所謂根器敏銳的人，是指……

【English Translation】 English version It is established with the name of desire, meaning to temporarily cease the attachment to 'self'. Therefore, the World Honored One (Śākyamuni Buddha) spoke of the first three noble lineages (referring to contentment with clothing and other items, and the noble path that arises from this increase), in order to permanently eliminate attachment to 'self' and 'what belongs to self'. Therefore, the World Honored One spoke of the fourth noble lineage (that is, the practice of delighting in abandoning afflictions, and the noble path that arises from this increase), all of which are called noble lineages. The meaning of this Dharma gate is that it can cause the view of having a body (satkāya-dṛṣṭi) to temporarily cease and ultimately be eliminated, so the four noble lineages are taught. In this way, what should be practiced to approach the vision of truth (dṛṣṭi-satya), and what the situation is after practice, have been explained. In order to make practice quickly accomplished, purify the body and mind, and after accumulating these resources of the noble path, wanting to formally enter practice, through what path should one enter? The verse says: 'To enter practice, there are two essential gates: the contemplation of impurity (aśubha-saṃjñā) and mindfulness of breathing (ānāpānasmṛti). Those with increased greed and discursive thinking (vitarka), should practice in that order.' Treatise says: Sentient beings have many different ways of acting, therefore there are also many ways to enter practice. However, most people enter through two paths: one is the contemplation of impurity, and the other is mindfulness of breathing. Therefore, only these two methods are called 'essential gates'. Is it that all sentient beings must enter practice through these two methods? No. For those with particularly strong greed and discursive thinking, they should practice in that order. For those with strong greed, they should first practice the contemplation of impurity; for those with strong discursive thinking, they should practice mindfulness of breathing. Just as one disease cannot be cured with only one medicine, it is only in terms of the most suitable treatment method that it is said that the contemplation of impurity can cure the disease of greed, not that it cannot cure other diseases. It should also be understood that mindfulness of breathing can cure discursive thinking. However, mindfulness of breathing focuses on a non-differentiated, very subtle object, and the object of focus is connected to one's own continuum, unlike the contemplation of impurity, which focuses on many external objects, therefore it can stop scattered discursive thinking. Now that it has been generally explained that those with strong greed and discursive thinking should enter practice in that order through the first two methods, then next, the contemplation of impurity should be analyzed. What is the state of contemplation of impurity like? The verse says: 'To universally cure the four types of greed, first analyze the contemplation of a skeleton. Expanding to the sea and then contracting, this is called the initial stage of practice. Removing from the feet to halfway up the head, this is called the stage of accomplished practice. Focusing the mind between the eyebrows, this is called the stage of transcending conceptualization.' Treatise says: Practicing the contemplation of impurity is mainly to counteract greed. However, there are roughly four types of greed: one is greed for bright colors (rūpa-rāga), two is greed for beautiful shapes (saṃsthāna-rāga), three is greed for pleasant touch (spraṣṭavya-rāga), and four is greed for being served (satkāra-rāga). To counteract these four types of greed, it is necessary to rely on two types of reflection: one is observing the internal corpse, and the other is observing the external corpse. Those with sharp faculties first rely on the former, and those with dull faculties first rely on the latter. What is meant by those with sharp faculties is...

根者。先於內身皮為邊際。足上頂下週遍觀察。令心厭患。若鈍根者。由根鈍故。煩惱猛利難可摧伏。藉外緣力方能伏治。故先明瞭觀察外尸。漸令自心煩惱摧伏。謂彼初欲觀外尸時。先起慈心往施身處。觀外尸相以況內身。彼相既然。此亦應爾。應修八想伏治四貪。為欲伏治顯色貪故。修青瘀想及異赤想。為欲伏治形色貪故。修被食想及分離想。為欲伏治妙觸貪故。修破壞想及骸骨想。為欲伏治供奉貪故。修膀脹想及膿爛想。許緣骨瑣修不凈觀。通能伏治如是四貪。以一骨瑣中具離四貪境。故應且辯修骨瑣觀。然于引發諸善根時。補特伽羅。約所修行說有三位。一初習業。二已熟修。三超作意。且觀行者欲修如是不凈觀時。應先繫心于自身分。或於足指或於眉間。或鼻頞中或於額等。隨所樂處專注不移。為令等持得堅牢故。從入已去名初習業。入言為顯最初繫心。假想自身足指等處。下至能見錢量白骨。由勝解力漸廣漸增。乃至具見全身骨瑣。謂於此位諸瑜伽師。假想思惟皮肉爛墜。漸令骨凈初量如錢。乃至遍身皆成白骨。彼於此位有多想轉。想轉言顯不捨所緣。數數轉生余勝解想。有餘師說。觀行未成。作意但由想力故轉。觀行成已便由慧力。此位未成。故由想轉。應知此中所言作意。總顯一切心心所法。皆由想

【現代漢語翻譯】現代漢語譯本行者（修行人）啊，首先以內身面板為邊界，從腳向上到頭頂向下，周遍觀察，使內心厭惡（此身）。如果根器遲鈍的人，因為根器遲鈍的緣故，煩惱猛烈難以摧毀降伏，藉助外在的因緣力量才能降伏調治。所以先明瞭觀察外在的屍體，逐漸使自己的內心煩惱摧毀降伏。當他最初想要觀察外在屍體時，先發起慈悲心前往拋棄屍體的地方，觀察外在屍體的相狀，以此比況內在的自身。外在屍體的相狀既然如此，內在的自身也應當如此。應當修習八種觀想，降伏調治四種貪慾。爲了降伏調治對顯色的貪慾，修習青瘀想和異赤想。爲了降伏調治對形色的貪慾，修習被食想和分離想。爲了降伏調治對妙觸的貪慾，修習破壞想和骸骨想。爲了降伏調治對供奉的貪慾，修習膨脹想和膿爛想。允許緣取骨鎖修習不凈觀，普遍能夠降伏調治這四種貪慾，因為一個骨鎖中就具備了遠離四種貪慾的境界。所以應當暫且辨析修習骨鎖觀。然而在引發各種善根的時候，補特伽羅（人）根據所修行的不同，可以分為三個階段：一是初習業，二是已熟修，三是超作意。暫且說觀行者想要修習這種不凈觀時，應當先將心專注于自身的一部分，或者在腳趾，或者在眉間，或者在鼻樑中，或者在額頭等處，隨著自己喜歡的地方專注不移動，爲了使等持（禪定）得到堅固的緣故。從入定開始就叫做初習業。『入』這個詞是爲了顯示最初繫心。假想自身腳趾等處，下至能夠看見錢幣大小的白骨，通過殊勝的理解力逐漸擴大增加，乃至完全看見全身的骨鎖。也就是說，在這個階段，各位瑜伽師（修行者）假想思惟皮肉腐爛墜落，逐漸使骨頭潔凈，最初的量像錢幣一樣大小，乃至遍佈全身都變成白骨。他們在這個階段有很多觀想轉變，『觀想轉變』這個詞顯示不捨棄所緣境，數數轉變產生其餘殊勝的理解觀想。有其餘的老師說，觀行沒有成就的時候，作意（心理活動）只是由觀想的力量而轉變；觀行成就以後，就由智慧的力量而轉變。這個階段沒有成就，所以由觀想而轉變。應當知道這裡所說的作意，總的顯示一切心和心所法，都是由觀想。

【English Translation】 English version 'Practitioners, first, taking the skin of the inner body as the boundary, observe all around from the feet upwards to the top of the head and downwards, causing the mind to be disgusted (with this body). If one is of dull faculties, because of the dullness of faculties, afflictions are fierce and difficult to subdue, and only by relying on external conditions can they be subdued and controlled. Therefore, first clearly observe the external corpse, gradually causing one's own mind's afflictions to be destroyed and subdued. When one initially wants to observe an external corpse, first generate compassion and go to the place where the corpse is discarded, observe the characteristics of the external corpse, and compare them to the inner body. Since the characteristics of the external corpse are like this, the inner body should also be like this. One should cultivate the eight contemplations to subdue the four kinds of greed. In order to subdue greed for manifest color, cultivate the contemplation of lividity (青瘀想) and the contemplation of different redness (異赤想). In order to subdue greed for form and color, cultivate the contemplation of being eaten (被食想) and the contemplation of separation (分離想). In order to subdue greed for exquisite touch, cultivate the contemplation of destruction (破壞想) and the contemplation of bones (骸骨想). In order to subdue greed for offerings, cultivate the contemplation of bloating (膀脹想) and the contemplation of pus and decay (膿爛想). It is permissible to focus on a bone lock (骨瑣) to cultivate the contemplation of impurity, which can universally subdue these four kinds of greed, because a single bone lock possesses the state of being away from the four kinds of greed. Therefore, one should temporarily analyze and cultivate the contemplation of bone locks. However, when generating various roots of goodness, a Pudgala (補特伽羅, person) can be divided into three stages according to what is cultivated: first, initial practice; second, skilled practice; and third, transcending mental activity. For the time being, when a practitioner wants to cultivate this contemplation of impurity, one should first focus the mind on a part of oneself, either on the toes, or between the eyebrows, or in the bridge of the nose, or on the forehead, etc., focusing on the place one likes without moving, for the sake of making Samadhi (等持, meditative concentration) firm. From the beginning of entering Samadhi, it is called initial practice. The word 'entering' is to show the initial focusing of the mind. Imagine one's own toes, etc., down to being able to see white bones the size of a coin, gradually expanding and increasing through the power of superior understanding, until one completely sees the bone locks of the whole body. That is to say, at this stage, the various Yogis (瑜伽師, practitioners) imagine and contemplate the skin and flesh rotting and falling off, gradually making the bones clean, initially the size of a coin, until the whole body becomes white bones. At this stage, they have many transformations of contemplation, and the word 'transformations of contemplation' shows that they do not abandon the object of focus, and repeatedly transform and generate other superior understandings and contemplations. Some other teachers say that when the practice of contemplation has not been accomplished, mental activity (作意, attention) is only transformed by the power of contemplation; after the practice of contemplation has been accomplished, it is transformed by the power of wisdom. This stage has not been accomplished, so it is transformed by contemplation. It should be known that the mental activity mentioned here generally shows that all mental and mental factors are due to contemplation.

力相續而轉。見全身已複方便入。緣外白骨不凈觀門。謂為漸令勝解增故。觀外骨瑣在己身邊。漸遍一床一房一寺一園一邑一界一國。乃至遍地以海為邊。于其中間骨瑣充滿。為令勝解漸復增故。于所廣事漸略而觀。乃至唯觀自身骨瑣。齊此漸略不凈觀成。名瑜伽師初習業位。為令略觀勝解漸增。于白骨中復除足骨。思惟余骨繫心而住。漸次乃至除頭半骨。思惟半骨繫心而住。齊此轉略不凈觀成。名瑜伽師已熟修位。為令略觀勝解自在。除半頭骨繫心眉間。專注一緣湛然而住。齊此極略不凈觀成。名瑜伽師超作意位。應知至此不凈觀成。諸所應為皆究竟故。所緣自在若小若大。應作四句。如理應思。隨欲而觀伏煩惱故。不名顛倒。得名為善。此不凈觀。何性幾地緣何境。何處生何行相。緣何世為有漏為無漏。為離染得。為加行得。頌曰。

無貪性十地　　緣欲色人生　不凈自世緣　　有漏通二得

論曰。如先所問。今次第答。謂此觀以無貪為性。違逆作意為因所引。厭惡棄背與貪相翻。應知此中名不凈觀。應是慧者理亦不然。觀所順故。謂不凈觀能近治貪。故應正以無貪為性。貪因凈相由觀力除。故說無貪為觀所順。諸不凈觀皆是無貪。非諸無貪皆不凈觀。唯能伏治顯色等貪。方說名為此觀體故。此約自

【現代漢語翻譯】現代漢語譯本：力量相續不斷地運轉。當（修行者）見到全身的白骨后，再次方便地進入（下一步）。通過緣取外在的白骨，修習不凈觀法門，這是爲了逐漸增強殊勝的理解。觀想外在的骨骼散落在自己的身邊，逐漸遍佈一張床、一間房、一座寺廟、一個花園、一個村落、一個區域、一個國家，乃至遍佈整個大地，以大海為邊界。在這些區域中，骨骼充滿其間，爲了使殊勝的理解逐漸增強。對於所擴充套件的事物，逐漸簡略地進行觀想，乃至只觀想自身骨骼散落的樣子。到此為止，簡略的不凈觀修習完成，這被稱為瑜伽師的初習業位。爲了使簡略觀想的殊勝理解逐漸增強，在白骨中去除足部的骨骼，思惟剩餘的骨骼，並繫心於此。逐漸地，乃至去除頭部的一半骨骼，思惟剩餘的一半骨骼，並繫心於此。到此為止，進一步簡略的不凈觀修習完成，這被稱為瑜伽師的已熟修位。爲了使簡略觀想的殊勝理解達到自在的境界，去除一半的頭骨，將心繫于眉間，專注一境，保持清澈明凈的狀態。到此為止，極其簡略的不凈觀修習完成，這被稱為瑜伽師的超作意位。應當知道，到此為止，不凈觀修習完成，所有應該做的都已究竟。對於所緣取的對象，無論是小還是大，都應該按照四句進行思惟，如理如實地進行思考。隨順自己的意願進行觀想，是爲了降伏煩惱，因此不稱為顛倒，可以稱之為善。這個不凈觀，其自性是什麼？屬於哪幾個地？緣取什麼境界？在什麼地方產生？具有什麼行相？緣取哪個世？是有漏還是無漏？是通過離開染污而獲得，還是通過加行而獲得？頌曰：『無貪性十地，緣欲色人生，不凈自世緣，有漏通二得』論曰：如先前所問，現在依次回答。這個觀以無貪為自性，以違逆作意為因所引導。厭惡、拋棄與貪婪相反。應當知道，這裡稱為不凈觀，應該是具有智慧的人。理應不是這樣，因為觀想順應（無貪）。也就是說，不凈觀能夠近似地對治貪婪，因此應該正確地以無貪為自性。貪婪的起因是清凈的表象，通過觀想的力量去除，因此說無貪是觀想所順應的。所有不凈觀都是無貪，但並非所有無貪都是不凈觀。只有能夠降伏和對治顯色等貪婪，才被說成是這個觀想的本體。這是就其自身而言。

【English Translation】 English version: The power continues to turn without interruption. Having seen the entire body as white bones, one then conveniently enters (the next stage). Through focusing on external white bones, one cultivates the contemplation of impurity, which is done to gradually increase superior understanding. One contemplates external bones scattered around oneself, gradually spreading to cover a bed, a room, a temple, a garden, a village, a region, a country, and even the entire earth, with the ocean as its boundary. Within these areas, bones are filled everywhere, to gradually increase superior understanding. Regarding the expanded objects, one gradually contemplates them in a simplified manner, until only contemplating the bones scattered around oneself. At this point, the simplified contemplation of impurity is completed, which is called the 'initial practice stage' of a yogi. To gradually increase the superior understanding of simplified contemplation, one removes the bones of the feet from the white bones, contemplates the remaining bones, and focuses the mind on them. Gradually, one removes half of the skull, contemplates the remaining half of the skull, and focuses the mind on it. At this point, the further simplified contemplation of impurity is completed, which is called the 'skilled practice stage' of a yogi. To attain freedom in the superior understanding of simplified contemplation, one removes half of the skull and focuses the mind between the eyebrows, concentrating on a single object, remaining clear and still. At this point, the extremely simplified contemplation of impurity is completed, which is called the 'transcendent intention stage' of a yogi. It should be known that at this point, the contemplation of impurity is completed, and all that should be done is accomplished. Regarding the object of focus, whether small or large, one should contemplate it according to the four phrases, thinking about it as it truly is. Contemplating according to one's own will is to subdue afflictions, so it is not called delusion, but can be called good. What is the nature of this contemplation of impurity? To how many grounds does it belong? What realm does it focus on? Where does it arise? What are its characteristics? Which world does it focus on? Is it with outflows (有漏) or without outflows (無漏)? Is it attained through leaving defilements or through effort? Verse: 'Non-greed is its nature, ten grounds, it focuses on beings in the desire and form realms, impurity focuses on its own world, it is with outflows, and attained through both means.' Treatise: As previously asked, now I will answer in order. This contemplation has non-greed as its nature, and is guided by the cause of opposing intention. Disgust and rejection are the opposite of greed. It should be known that this is called the contemplation of impurity, and it should be the wise who do it. It should not be like this, because the contemplation accords with (non-greed). That is to say, the contemplation of impurity can closely counteract greed, so it should be correctly regarded as having non-greed as its nature. The cause of greed is the appearance of purity, which is removed by the power of contemplation, so it is said that non-greed accords with contemplation. All contemplations of impurity are non-greed, but not all non-greed is contemplation of impurity. Only that which can subdue and counteract greed for appearance, etc., is said to be the essence of this contemplation. This is in terms of itself.

性若兼隨行。具以四蘊五蘊為性。通依十地。謂四靜慮及四近分中間欲界。唯爾所地此容有故。此觀唯緣欲界色處境欲界顯形為此觀境故。若爾何故契經中言。耳根律儀所防護者住不凈觀。乃至廣說。此言為說諸為色貪所摧伏者。彼必由為緣聲等貪之所摧伏。故欲摧伏緣色貪者。必先應住耳根律儀。由此方能住不凈觀。有說此觀唯依意識。能引所餘違逆行相。故若有住耳根律儀。彼必應先住不凈觀。此不凈觀力能遍緣欲界所攝一切色處。若謂尊者阿泥律陀不能觀天以為不凈。舍利子等於佛色身亦不能觀以為不凈。如何此觀遍緣欲色。此難不然。勝無滅者能觀天色為不凈故。佛能觀佛微妙色身為不凈故。由是此觀定能遍緣欲色為境。由此已顯緣義非名。亦已顯成通緣三性。初習業者。唯依人趣能生此觀。非北俱盧天趣中無青瘀等故。不能初起先於此起後生彼處。亦得現前此觀行相。唯不凈轉是善性故。體應是凈。約行相故。說為不凈。是身念住攝。加行非根本。雖與喜樂舍三根相應而厭俱行如苦集忍智隨在何世緣自世境。若不生法通緣三世。此觀行相非非常等十六行攝。故唯有漏。通加行得及離染得。離彼彼地染。得彼彼定時。亦即獲得彼地此觀。離染得已。於後后時。亦由加行令得現起。未離染者唯加行得。此中一切

【現代漢語翻譯】現代漢語譯本性如果兼具隨行性，那麼它的自性就是四蘊（色、受、想、行）和五蘊（色、受、想、行、識）。此觀通於十地（指欲界、四禪八定等十種禪定境界）。也就是四靜慮（四禪）以及四近分定（四禪定之前的預備階段），中間禪（位於初禪和未至定之間），欲界。只有這些地方才可能有此觀。因為此觀只緣于欲界的色處境，欲界的顯色是此觀的境界。如果這樣，為什麼經典中說：『耳根律儀（守護耳根，不聽淫聲等）所防護的人，才能安住于不凈觀』，乃至廣說。這是因為那些被色貪所征服的人，必然也會被緣聲等貪所征服。所以，想要摧伏緣色貪的人，必須首先安住于耳根律儀。只有這樣，才能安住于不凈觀。有人說，此觀只依意識，能夠引生其餘違逆的行相。所以，如果有人安住于耳根律儀，他必定應該先安住于不凈觀。這種不凈觀的力量能夠普遍緣于欲界所攝的一切色處。如果說尊者阿泥律陀（Aniruddha）不能觀天人的身體為不凈，舍利子（Sariputta）等人也不能觀佛陀的色身為不凈，那麼此觀如何能普遍緣于欲界的色處呢？這個疑問是不成立的。因為勝無滅者（指佛）能夠觀天人的色身為不凈，佛陀能夠觀佛陀微妙的色身為不凈。因此，此觀必定能夠普遍緣于欲界的色處為境界。由此已經顯示，緣義並非名言，也已經顯示此觀能夠通緣三性（善、惡、無記）。初習業者，只能在人趣中生起此觀。因為北俱盧洲（Uttarakuru）沒有青瘀等不凈之相。不能最初生起此觀，但可以先在人趣中生起此觀，然後生到北俱盧洲，也能使此觀的行相現前。因為只有不凈轉是善性，所以它的體應該是清凈的。因為它的行相是不凈的，所以說它是不凈觀。這是身念住（四念住之一）所攝。加行位是不凈觀的根本。雖然與喜、樂、舍三根相應，但與厭俱行，就像苦集忍智（四聖諦的十六行相中的四種）隨在哪個世，就緣哪個世的境界。如果不生法，就能通緣三世。此觀的行相不屬於非常等十六行相所攝，所以只有有漏。通於加行得和離染得。離開彼彼地的染污，得到彼彼地定時，也就獲得了彼地的此觀。離染得之後，在後來的時間裡，也可以通過加行使此觀現起。未離染者，只能通過加行得到此觀。以上就是關於此觀的一切。

【English Translation】 English version If 'self-nature' also possesses the characteristic of 'concomitant activity', then its nature is constituted by the Four Aggregates (Skandhas) (form, feeling, perception, mental formations) and the Five Aggregates (Skandhas) (form, feeling, perception, mental formations, consciousness). This contemplation (不凈觀, Impurity Contemplation) pervades the Ten Grounds (Bhumi) (referring to the ten stages of meditative attainment, including the desire realm, the four dhyanas, and the eight samadhis). Namely, the Four Dhyanas (四靜慮, Four meditative absorptions), the Four Proximities (四近分定, stages leading to the dhyanas), the Intermediate Dhyana (中間禪, state between the first dhyana and the unarrived dhyana), and the Desire Realm (欲界, realm of desire). Only in these realms is this contemplation possible, because this contemplation only focuses on the objects of the 'color' sphere in the Desire Realm, and the visible forms of the Desire Realm are the objects of this contemplation. If that's the case, why does the sutra say: 'Those who are protected by the discipline of the ear faculty (耳根律儀, guarding the ears from impure sounds) abide in the Impurity Contemplation (不凈觀, Impurity Contemplation),' and so on? This is because those who are subdued by greed for forms will inevitably be subdued by greed for sounds, etc. Therefore, those who want to subdue greed for forms must first abide in the discipline of the ear faculty. Only in this way can they abide in the Impurity Contemplation. Some say that this contemplation relies solely on consciousness and can generate other contrary aspects. Therefore, if someone abides in the discipline of the ear faculty, they must first abide in the Impurity Contemplation. The power of this Impurity Contemplation can universally focus on all color objects included in the Desire Realm. If it is said that Venerable Aniruddha (阿泥律陀) cannot contemplate the bodies of devas as impure, and Sariputta (舍利子) and others cannot contemplate the Buddha's physical body as impure, how can this contemplation universally focus on the color objects of the Desire Realm? This question is not valid, because the Victorious One without annihilation (指佛, referring to the Buddha) can contemplate the forms of devas as impure, and the Buddha can contemplate the Buddha's subtle physical body as impure. Therefore, this contemplation can definitely universally focus on the color objects of the Desire Realm as its object. From this, it has been shown that the meaning of 'object' is not merely a name, and it has also been shown that this contemplation can universally focus on the three natures (善、惡、無記, wholesome, unwholesome, and neutral). Those who are newly practicing can only generate this contemplation in the human realm, because there are no signs of lividity (青瘀) etc. in Uttarakuru (北俱盧洲, one of the four continents in Buddhist cosmology). One cannot initially generate this contemplation there, but one can first generate this contemplation in the human realm and then be born in Uttarakuru, and the aspects of this contemplation can still manifest. Because only the 'impurity transformation' is wholesome in nature, its essence should be pure. Because its aspect is impure, it is called Impurity Contemplation. This is included in the Mindfulness of the Body (身念住, one of the Four Foundations of Mindfulness). The stage of effort (加行, preparatory stage) is not the fundamental stage of Impurity Contemplation. Although it is associated with the three roots of joy, pleasure, and equanimity, it is accompanied by aversion, just like the 'patience' and 'wisdom' of the Four Noble Truths (苦集忍智, four aspects of understanding suffering and its origin) focus on the realm of their respective world. If it is not a 'non-arising' phenomenon, it can universally focus on the three times (三世, past, present, and future). The aspects of this contemplation are not included in the sixteen aspects of the Four Noble Truths (非常等十六行相, impermanence, etc.), so it is only 'defiled' (有漏, subject to suffering). It is common to both 'attainment through effort' and 'attainment through detachment'. When one detaches from the defilements of a particular ground and attains the samadhi of that ground, one also obtains this contemplation of that ground. After attaining it through detachment, one can also make this contemplation manifest through effort in later times. Those who have not detached from defilements can only attain this contemplation through effort. The above is everything about this contemplation.

聖。最後有異生。皆通未曾。余唯曾得。說不凈觀相差別已。次應辯持息念。此差別相云何。頌曰。

息念慧五地　　緣風依欲身　二得實外無　　有六謂數等

論曰。言息念者。即契經中所說阿那阿波那念。言阿那者。謂持息入。是引外風令入身義。阿波那者。謂持息出。是引內風令出身義。如契經說。苾芻當知。持息入者。飲吸外風令入身內。持息出者。驅擯內風令出身外。慧由念力觀此為境。故名阿那阿波那念。有餘師說。言阿那者。謂能持來。阿波那者。謂能持去。此言意顯入息出息有能持義。慧由念觀此。故得此念名。辯屬身風略有六種。一入息風。二出息風。三發語風。四除棄風。五隨轉風。六動身風。謂諸有情處胎卵位。先於臍處業生風起。穿身成穴如藕根莖。最初有風來入身內。乘茲口鼻餘風續入。此初及后名入息風。此入息風適至身內。有風續出名出息風。如鍛金師開橐囊口。自然風入風性法爾。但有孔隙必隨入故。入已按之其風還出。入息出息次第亦然。理實此風無入無出。但如是轉能損益身。相續道中假名入出。入息轉位。能逐身中腐敗污垢諸臭穢物。增長火界令身輕舉。出息轉時。能除鬱蒸損減火界令身沉重。發語風者。謂有別風。是欲為先展轉所引發語心起所令增盛。生從臍

【現代漢語翻譯】現代漢語譯本：聖者。最後有異生（指不同種類的眾生）。都通達未曾有之法。其餘的只通達曾經有之法。說完不凈觀的各種差別之後，接下來應當辨析持息念。這持息唸的差別相是怎樣的呢？頌詞說：

『息念慧五地，緣風依欲身，二得實外無，有六謂數等。』

論中說：所說的息念，就是契經中所說的阿那阿波那念（入息出息念）。所說的阿那（入息），是指保持氣息進入，是引導外面的風進入身體的意思。阿波那（出息），是指保持氣息出去，是引導體內的風離開身體的意思。如契經所說：『比丘們應當知道，保持氣息進入，是吸飲外面的風進入身體內；保持氣息出去，是驅趕體內的風離開身體外。』智慧通過唸的力量觀察這個為境界，所以叫做阿那阿波那念。有其他論師說，所說的阿那，是指能夠保持並帶來；阿波那，是指能夠保持並帶走。這話的意思是說入息和出息有保持的作用。智慧通過念來觀察這個，所以得到這個唸的名字。辨析屬於身體的風，大概有六種：一是入息風，二是出息風，三是發語風，四是除棄風，五是隨轉風，六是動身風。所謂的有情眾生處在胎生或卵生階段時，先在臍部產生由業力所生的風，穿透身體形成孔穴，就像藕的根莖一樣。最初有風進入身體內，憑藉這個，口鼻等其餘的風陸續進入。這最初和後來的風叫做入息風。這入息風剛到身體內，就有風接著出去，叫做出息風。就像鍛金的工匠打開風箱的口子，自然有風進入，這是風的本性，只要有孔隙就一定會進入。進入之後按壓風箱，風就會出來。入息和出息的次第也是這樣。實際上這風沒有進入也沒有出去，只是這樣運轉能夠損益身體。在相續的道路中，假名為入和出。入息運轉時，能夠驅逐身體中腐敗污垢的各種臭穢之物，增長火界，使身體輕盈。出息運轉時，能夠去除鬱悶的濕熱，損減火界，使身體沉重。發語風，是指有另外一種風，是以慾望為先導，輾轉引發，由發語的心生起所導致的增盛。生於臍部。

【English Translation】 English version: The Saint. Finally, there are different kinds of beings (異生). All understand what has never been before. The rest only understand what has been. After explaining the differences in the contemplation of impurity, next, one should discuss mindfulness of breathing. What are the differences in this mindfulness of breathing? The verse says:

'Mindfulness of breathing, wisdom in the five grounds, conditions wind, relies on desire and body, the two attainments are real, external is non-existent, there are six, namely counting, etc.'

The treatise says: What is meant by mindfulness of breathing is what is said in the sutras as ānāpāna-smṛti (阿那阿波那念, mindfulness of in-and-out breathing). Āna (阿那, inhalation) means holding the breath in, which is the meaning of guiding external wind into the body. Apāna (阿波那, exhalation) means holding the breath out, which is the meaning of guiding internal wind out of the body. As the sutra says: 'Monks, you should know that holding the breath in is drinking and sucking external wind into the body; holding the breath out is driving internal wind out of the body.' Wisdom observes this as its object through the power of mindfulness, hence it is called ānāpāna-smṛti. Some other teachers say that āna means that which can hold and bring, and apāna means that which can hold and take away. This means that inhalation and exhalation have the function of holding. Wisdom observes this through mindfulness, hence it gets the name of this mindfulness. Discriminating the winds belonging to the body, there are roughly six kinds: first, the inhalation wind; second, the exhalation wind; third, the speech wind; fourth, the expulsion wind; fifth, the circulating wind; sixth, the body-moving wind. When sentient beings are in the womb or egg, first, at the navel, wind arises from karma, penetrating the body to form holes, like the stems of lotus roots. Initially, wind enters the body, and relying on this, the remaining winds enter successively through the mouth and nose. This initial and subsequent wind is called inhalation wind. As soon as this inhalation wind reaches the body, wind continues to exit, called exhalation wind. Just like a goldsmith opening the mouth of bellows, wind naturally enters, this is the nature of wind, it will certainly enter as long as there is a gap. After entering, pressing the bellows will cause the wind to come out. The sequence of inhalation and exhalation is also like this. In reality, this wind neither enters nor exits, but such circulation can benefit or harm the body. In the continuous path, it is nominally called entering and exiting. When inhalation circulates, it can expel various foul and impure things from the body, increase the fire element, and make the body light. When exhalation circulates, it can remove stagnation and damp heat, decrease the fire element, and make the body heavy. Speech wind refers to another kind of wind, which is led by desire, induced through transformation, and caused by the arising of the mind that speaks, leading to its increase. It arises from the navel.

處流轉沖喉。擊異熟生長養大種。引等流性風大種生。鼓動齒唇舌腭差別。由此勢力引起未來。顯名句文造色自性。此居口內名語亦業。流出外時但名為語。心生大種其理極成。謂見貪瞋癡心起者。面有潤燥亂色異常。又亦傳聞懷瞋毒者。面門生焰非有慈心。貪引火生焚身等故。除棄風者。謂有別風。隨便路行能蠲二穢。由穢內逼有苦受生。由苦受生髮除棄欲。由除棄欲引起風心。此心起風成除棄業。又此風力令身安隱。隨轉風者。謂有別風。遍隨身支諸毛孔轉。由此故得隨轉風名。此不依心但依業力。隨身孔隙自然流行。由此能除依孔隙住。腐敗污垢諸臭穢物。動身風者。謂有別風。能擊動身引起表業。應知此起以心為因。遍諸身支能為擊動。因顯風義乘辯六風。然於此中正明二息。此中意辯持息念故。此念自性是慧非余。以契經說了知言故。此品念勝故得念名。由念力記持入出息量故。為顯緣息定慧得成。由念功能故說爲念。並隨行性應準前門。此念所依唯通五地。謂依欲界靜慮中間及初二三靜慮近分。由此但與舍根相應。為對治身修此念故。樂苦等受能順引發親里等尋。故對治尋要任運受。現在前位有說下三。根本靜慮正在定位。亦有舍受。彼說此念通依八地。上定現前息便無故。此念但緣息風為境。非通緣上

【現代漢語翻譯】現代漢語譯本處流轉沖喉：指氣息在喉嚨處流動衝擊。擊異熟生長養大種：衝擊由異熟果報所生、生長和滋養的四大種（地、水、火、風）。引等流性風大種生：引發與之前行為相似的風大種產生。鼓動齒唇舌腭差別：鼓動牙齒、嘴唇、舌頭和上顎，產生不同的聲音。由此勢力引起未來：由此產生的力量引發未來的果報。顯名句文造色自性：顯現名稱、語句、文字和所造之色的自性。此居口內名語亦業：這些在口內發生的事情，被稱為『語』，也是一種業。流出外時但名為語：流出口外時，只稱為『語』。心生大種其理極成：由心產生四大種的道理非常明顯。謂見貪瞋癡心起者：例如，當生起貪婪、嗔恨或愚癡之心時。面有潤燥亂色異常：面部的潤澤、乾燥和顏色都會變得異常。又亦傳聞懷瞋毒者：又或者，據說懷有嗔恨毒素的人。面門生焰非有慈心：面部會產生火焰，而不是慈悲之心。貪引火生焚身等故：因為貪婪會引發火，焚燒身體等等。除棄風者：指排除污穢的風。謂有別風：即有一種特殊的風。隨便路行能蠲二穢：隨著身體的通道執行，能夠清除大小便的污穢。由穢內逼有苦受生：由於污穢在體內逼迫，會產生痛苦的感受。由苦受生髮除棄欲：由於痛苦的感受，會產生排除污穢的慾望。由除棄欲引起風心：由於排除污穢的慾望，會引起風心。此心起風成除棄業：這種心所產生的風，就形成了排除污穢的業。又此風力令身安隱：而且這種風的力量能使身體安穩。隨轉風者：指隨著身體轉動的風。謂有別風：即有一種特殊的風。遍隨身支諸毛孔轉：遍佈全身的肢體和毛孔。由此故得隨轉風名：因此得名『隨轉風』。此不依心但依業力：這種風不依賴於心，只依賴於業力。隨身孔隙自然流行：隨著身體的孔隙自然地流動。由此能除依孔隙住：由此能夠清除依附在孔隙中的。腐敗污垢諸臭穢物：腐敗的污垢和各種臭穢之物。動身風者：指能使身體運動的風。謂有別風：即有一種特殊的風。能擊動身引起表業：能夠衝擊和運動身體，引起表業。應知此起以心為因：應該知道這種風的產生以心為因。遍諸身支能為擊動：遍佈全身的肢體，能夠進行衝擊和運動。因顯風義乘辯六風：因此爲了闡明風的意義，而詳細辨析六種風。然於此中正明二息：然而在這裡主要闡明兩種呼吸。此中意辯持息念故：這裡特別討論持息念（Anapanasati）的原因。此念自性是慧非余：這種唸的自性是智慧，而不是其他。以契經說了知言故：因為契經中說了知之語。此品念勝故得念名：這一品中唸的力量殊勝，所以得名『念』。由念力記持入出息量故：由於唸的力量，能夠記住和保持入息和出息的量。為顯緣息定慧得成：爲了顯示緣于呼吸，禪定和智慧得以成就。由念功能故說爲念：由於唸的功能，所以說為『念』。並隨行性應準前門：並且隨行的性質應該按照前面的方法。此念所依唯通五地：這種念所依賴的，只通於五地。謂依欲界靜慮中間及初二三靜慮近分：即依賴於欲界、靜慮中間以及初禪、二禪、三禪的近分定。由此但與舍根相應：因此只與舍受相應。為對治身修此念故：爲了對治身體，才修習這種念。樂苦等受能順引發親里等尋：快樂、痛苦等感受能夠順勢引發親屬、鄰里等尋。故對治尋要任運受：所以爲了對治尋，需要任運地接受感受。現在前位有說下三：在現在前位，有人說（只通于）下三地。根本靜慮正在定位：根本靜慮正在入定。亦有舍受：也有舍受。彼說此念通依八地：他們說這種念通於八地。上定現前息便無故：因為更高的禪定現前時，呼吸便停止了。此念但緣息風為境：這種念只以呼吸的風為境界。非通緣上：不能普遍地緣于更高的境界。

【English Translation】 English version 』Where the flow circulates and impacts the throat』: This refers to the breath flowing and impacting at the throat. 』Striking, ripening, growing, and nourishing the great elements』: Impacting the four great elements (earth, water, fire, and wind) that arise from ripened karma, grow, and are nourished. 』Causing the arising of the wind element of similar nature』: Causing the arising of the wind element similar to previous actions. 』Agitating the differences of teeth, lips, tongue, and palate』: Agitating the teeth, lips, tongue, and palate, producing different sounds. 』From this power, future results are caused』: From the power generated by this, future consequences are caused. 』Manifesting name, sentence, word, and the self-nature of created form』: Manifesting name, sentence, word, and the self-nature of created form. 』This residing within the mouth is called speech and is also karma』: These things happening within the mouth are called 『speech』 and are also a type of karma. 』When flowing out, it is merely called speech』: When flowing out, it is merely called 『speech』. 』The principle of the mind producing the great elements is extremely established』: The principle of the mind producing the four great elements is very clear. 』That is, seeing greed, hatred, and delusion arising in the mind』: For example, when greed, hatred, or delusion arises in the mind. 』The face has unusual moisture, dryness, and disordered color』: The moisture, dryness, and color of the face will become unusual. 』Also, it is heard that those harboring hatred poison』: Also, it is said that those harboring hatred poison. 』Flames arise from the face, not a compassionate mind』: Flames will arise from the face, instead of a compassionate mind. 』Because greed causes fire to arise, burning the body, etc.』: Because greed causes fire to arise, burning the body, etc. 』The wind of elimination』: Refers to the wind that eliminates impurities. 』That is, there is a separate wind』: That is, there is a special wind. 』Following the path, it can eliminate the two impurities』: Following the body's channels, it can eliminate the impurities of urine and feces. 』Due to the internal pressure of impurities, painful feelings arise』: Due to the pressure of impurities within the body, painful feelings arise. 』Due to painful feelings, the desire to eliminate arises』: Due to painful feelings, the desire to eliminate impurities arises. 』Due to the desire to eliminate, the wind-mind arises』: Due to the desire to eliminate impurities, the wind-mind arises. 』This mind arising wind becomes the karma of elimination』: The wind produced by this mind becomes the karma of elimination. 』Also, the power of this wind makes the body peaceful』: Also, the power of this wind makes the body peaceful. 』The wind of circulation』: Refers to the wind that circulates throughout the body. 』That is, there is a separate wind』: That is, there is a special wind. 』Circulating throughout the limbs and pores of the body』: Circulating throughout the limbs and pores of the body. 』Therefore, it is named the wind of circulation』: Therefore, it is named the 『wind of circulation』. 』This does not rely on the mind but only on karmic force』: This wind does not rely on the mind but only on karmic force. 』Naturally flowing through the body's pores』: Naturally flowing through the body's pores. 』Therefore, it can eliminate what dwells in the pores』: Therefore, it can eliminate what dwells in the pores. 』Decaying dirt and various foul and impure things』: Decaying dirt and various foul and impure things. 』The wind of body movement』: Refers to the wind that causes the body to move. 』That is, there is a separate wind』: That is, there is a special wind. 』Able to strike and move the body, causing physical karma』: Able to strike and move the body, causing physical karma. 』It should be known that this arises with the mind as the cause』: It should be known that the arising of this wind has the mind as its cause. 』Throughout the limbs, it can strike and move』: Throughout the limbs, it can strike and move. 』Therefore, to clarify the meaning of wind, the six winds are distinguished』: Therefore, to clarify the meaning of wind, the six winds are distinguished in detail. 』However, here, the two breaths are mainly clarified』: However, here, the two breaths are mainly clarified. 』The reason for discussing mindfulness of breathing here』: The reason for specifically discussing Anapanasati (mindfulness of breathing) here. 』The self-nature of this mindfulness is wisdom, not other』: The self-nature of this mindfulness is wisdom, not something else. 』Because the sutras speak of knowing』: Because the sutras speak of knowing. 』This category of mindfulness is superior, therefore it is named mindfulness』: This category of mindfulness is superior, therefore it is named 『mindfulness』. 』Because the power of mindfulness remembers and maintains the quantity of inhalation and exhalation』: Because the power of mindfulness remembers and maintains the quantity of inhalation and exhalation. 』To show that samadhi and wisdom are accomplished by focusing on the breath』: To show that samadhi and wisdom are accomplished by focusing on the breath. 』Due to the function of mindfulness, it is called mindfulness』: Due to the function of mindfulness, it is called 『mindfulness』. 』And the accompanying nature should follow the previous method』: And the accompanying nature should follow the previous method. 』The basis of this mindfulness only extends to five realms』: The basis of this mindfulness only extends to five realms. 』That is, relying on the desire realm, the intermediate dhyana, and the near-absorption of the first, second, and third dhyanas』: That is, relying on the desire realm, the intermediate dhyana, and the near-absorption of the first, second, and third dhyanas. 』Therefore, it only corresponds to the feeling of equanimity』: Therefore, it only corresponds to the feeling of equanimity. 』To counteract the body, this mindfulness is cultivated』: To counteract the body, this mindfulness is cultivated. 』Pleasant, painful, and other feelings can easily trigger thoughts of relatives, neighbors, etc.』: Pleasant, painful, and other feelings can easily trigger thoughts of relatives, neighbors, etc. 』Therefore, to counteract thoughts, it is necessary to naturally accept feelings』: Therefore, to counteract thoughts, it is necessary to naturally accept feelings. 』In the present moment, some say the lower three』: In the present moment, some say (it only extends to) the lower three realms. 』The fundamental dhyana is in the state of samadhi』: The fundamental dhyana is in the state of samadhi. 』There is also equanimity』: There is also equanimity. 』They say this mindfulness extends to eight realms』: They say this mindfulness extends to eight realms. 』Because when higher samadhi is present, the breath ceases』: Because when higher samadhi is present, the breath ceases. 』This mindfulness only takes the breath-wind as its object』: This mindfulness only takes the breath-wind as its object. 』It does not universally focus on higher realms』: It does not universally focus on higher realms.

所說六風。此念初依欲界身起。唯人天趣。除北俱盧。唯加行得。非離染得。未離染者。定由加行現在前故。非離染得地所攝故。已說皆是近分地攝。非根本故。又此念唯是勝加行引故。不應說此有離染得。此唯真實作意相應。有說亦通勝解作意。正法有情方能修習。外道無有。無說者故。彼不能覺微細法故。此與我執極相違故。彼我執有故此念無。由具六因此相圓滿。何等為六。一數。二隨。三止。四觀。五轉。六凈。數謂繫心數入出息。從一至十不減不增。恐心於境極聚散故。然於此中容有三失。一數減失。二數增失。三雜亂失。復有三失。一太緩失。二太急失。三散亂失。若十中間心散亂者。復應從一次第數之。終而復始乃至得定。凡數息時應先數入。以初生位入息在先。乃至死時出息最後。如是覺察死生位故。于非常想漸能修習。隨謂繫心隨入出息念入出息為短為長為遠。至何復還旋返。且念入息為行遍身為行一分。隨彼息入行至喉心臍髖髀膝脛腂足指念恒隨逐。止謂繫念唯在鼻端。或在眉間乃至足指。隨所樂處安止其心。觀息住身如珠中縷。為冷為暖為損為益觀謂觀察此息風已。兼觀息俱大種造色。及依色住心及心所。具觀五蘊以為境界。轉謂移轉緣息風覺。安置後後勝善根中。謂念住為初。至世第一法。

【現代漢語翻譯】現代漢語譯本：所說的六風（指六種與呼吸相關的感覺）。這種念頭最初是依附於欲界之身而生起的，只在人天道中才有，除了北俱盧洲（Uttarakuru，四大部洲之一，以享樂著稱）。只有通過加行（努力修行）才能獲得這種念頭，而不是通過遠離染污（煩惱）而獲得。因為未遠離染污的人，一定是由於加行現在前才能獲得。不是因為屬於離染所得的境界。上面所說的都是屬於近分地（指接近禪定的境界）所攝，而不是根本地（指真正的禪定境界）。而且，這種念頭只是由殊勝的加行所引發，所以不應該說這種念頭是通過遠離染污而獲得的。這種念頭只與真實的作意（如理作意，正確的思維方式）相應。有人說，也與勝解作意（通過深刻理解而產生的作意）相通。只有具有正法的有情眾生才能修習這種念頭，外道（佛教以外的修行者）沒有這種念頭，因為他們沒有正確的教導。他們不能覺察到微細的法（事物）。這種念頭與我執（對自我的執著）是極度相違背的，因為他們有我執，所以沒有這種念頭。由於具備六種因，這種念頭才能圓滿。這六種因是什麼呢？一是數（計數），二是隨（跟隨），三是止（止息），四是觀（觀察），五是轉（轉移），六是凈（清凈）。數，是指繫心（將心專注于）計數入出息，從一到十，不減少也不增加，因為擔心心對於境界過於聚集或過於散亂。然而，在這其中可能出現三種過失：一是數減的過失，二是數增的過失，三是雜亂的過失。還有三種過失：一是太慢的過失，二是太快的過失，三是散亂的過失。如果在數到十的中間，心散亂了，就應該重新從一開始依次計數，始終這樣重複，直到獲得禪定。凡是數息的時候，應該先數入息，因為在最初出生的時候，入息在前，直到死亡的時候，出息在最後。像這樣覺察生死的位置，就能逐漸修習非常想（無常觀）。隨，是指繫心跟隨入出息，念入出息是短是長，是遠至何處又返回。並且念入息是遍行全身，還是隻行一部分。跟隨氣息進入，行至喉嚨、心、臍、髖、髀、膝、脛、腂、足趾，念頭恒常跟隨。止，是指繫念只在鼻端，或在眉間，乃至足趾，隨自己喜歡的地方安止其心。觀息住身，就像珠子中的線一樣。觀察氣息是冷是暖，是有損還是有益。觀，是指觀察這種氣息，並且兼顧觀察與氣息相關的大種（地、水、火、風四大元素）和造色（由四大元素所產生的色法），以及依附於色法的心和心所（心理活動）。全面地觀察五蘊（色、受、想、行、識）作為境界。轉，是指轉移緣于氣息的感覺，安置在後后殊勝的善根中，以念住（四念住，身受心法）為開始，直至世第一法（指即將證得聖果前的最後階段）。

【English Translation】 English version: The so-called six winds (referring to the six sensations related to breathing). This thought initially arises dependent on the body of the desire realm, and only exists in the realms of humans and gods, except for Uttarakuru (one of the four continents, known for its enjoyment). It can only be attained through application (diligent practice), not through detachment from defilements (afflictions). Because those who have not detached from defilements can only attain it through the present manifestation of application. It is not included in the realm attained through detachment from defilements. What has been said above is all included in the proximity realm (referring to the state close to samadhi), not the fundamental realm (referring to the true state of samadhi). Moreover, this thought is only induced by superior application, so it should not be said that this thought is attained through detachment from defilements. This thought is only in accordance with true attention (yoniso-manasikara, proper way of thinking). Some say it is also connected to appreciative attention (through profound understanding). Only sentient beings with the true Dharma can practice this thought; non-Buddhists (those who practice outside of Buddhism) do not have this thought because they do not have the correct teachings. They cannot perceive subtle dharmas (things). This thought is extremely contrary to self-grasping (attachment to the self), because they have self-grasping, they do not have this thought. Due to possessing six causes, this thought can be perfected. What are these six causes? First, counting (samkhya); second, following (anugama); third, stopping (sthiti); fourth, observing (vipasyana); fifth, transforming (vivartana); and sixth, purifying (visuddhi). Counting refers to focusing the mind on counting the in-breath and out-breath, from one to ten, without decreasing or increasing, because of the fear that the mind will be either too concentrated or too scattered in relation to the object. However, there may be three faults in this: first, the fault of decreasing the count; second, the fault of increasing the count; third, the fault of confusion. There are also three faults: first, the fault of being too slow; second, the fault of being too fast; third, the fault of being scattered. If the mind is scattered in the middle of counting to ten, one should start counting again from one in order, repeating this until samadhi is attained. Whenever counting breaths, one should first count the in-breath, because at the time of initial birth, the in-breath comes first, until at the time of death, the out-breath is last. By being aware of the position of birth and death in this way, one can gradually practice the thought of impermanence (anitya-samjna). Following refers to focusing the mind on following the in-breath and out-breath, being mindful of whether the in-breath and out-breath are short or long, and how far they go and return. And being mindful of whether the in-breath travels throughout the whole body or only a part. Following the breath as it enters, traveling to the throat, heart, navel, hips, thighs, knees, shins, calves, toes, the thought constantly follows. Stopping refers to focusing the mind only on the tip of the nose, or between the eyebrows, or even the toes, settling the mind wherever one pleases. Observing the breath dwelling in the body, like a thread in a pearl. Observing whether the breath is cold or warm, harmful or beneficial. Observing refers to observing this breath, and also observing the great elements (earth, water, fire, wind) and derived form (rupa) related to the breath, as well as the mind and mental factors (citta and caitta) that depend on form. Comprehensively observing the five aggregates (skandha) (form, feeling, perception, mental formations, consciousness) as the object. Transforming refers to transforming the feeling arising from the breath, placing it in the subsequent superior roots of virtue, starting with mindfulness (the four mindfulnesses, smrti-upasthana) and up to the highest mundane dharma (the final stage before attaining the fruit of sainthood).

凈謂升進入見道等。有餘師說。念住為初。金剛喻定為后名轉。盡智等方名凈息相。差別云何。應知。頌曰。

入出息隨身　　依二差別轉　情數非執受　　等流非下緣

論曰。隨身生地息彼地攝。以息是身一分攝故。此入出息轉。依身心差別。故本論說息依身轉亦依心轉。隨其所應具四緣故。息方得轉。依此理說。隨所應言。顯息必依身心差別。言四緣者。一入出息所依身。二毛孔開。三風道通。四入出息地粗心現前。於此四中隨有所闕息便不轉。此入出息有情數收。無覺身中息無有故。是雖從外來。而系屬內義。此入出息非有執受。以息闕減執受相故。身中雖有有執受風。而此息風唯無執受。此入出息體是等流。是同類因所生果故。身中雖有長養異熟風。而此息風唯是等流性。身增長位息便損減。身損減時息增長故。非所長養。斷已於后更相續故。非異熟生。余異熟色無此相故。唯自上地心之所觀。非下地心所緣境故。謂生欲界起欲界心。彼欲界身欲界息依欲界心轉。即彼心所觀。若生欲界起初定心。彼欲界身欲界息依初定心轉。即彼心所觀。起二三定心皆準前。應說生初靜慮起三地心。生二生三起二起自。準生欲界如理應說若生上地起下地心。彼上地身上地息依下地心轉。非彼心所觀。如是欲界息

。四地心所觀。初二三定息。如其次第為三二地息地心所觀有息地四無息地五。住有息地起無息地心。息必不轉住。無息地起有息地心。息亦不轉。住有息地起有息地心。隨其所應有入出息轉所辯持息念成滿相。云何應作是言。若觀行者。注想觀息微細徐流。謂想遍身如筒一穴。息風連續如貫末尼。不能動身不發身識。齊此應說持息念成。有餘師言。增長自在所作事辨。名此念成。初增長言。顯持息念下中上品次第成立。乃至若時隨其所樂。能入能出名為自在。若於此位能攝益身遠耽嗜依尋名所作事辦。有餘師說。若具六相遠離三失。或若具足修十六種殊勝行相。齊此應說持息念成。經說息念有十七種。謂念入出息了知我已念入出息短入出息長覺遍身止身行覺喜覺樂覺心行止心行覺心令心歡喜令心攝持令心解脫隨觀非常隨觀斷隨觀離隨觀滅。如是一一皆自了知。此十七中初是總觀。后十六種是差別觀。約四念住如次應知。各有四門成十六種。如何覺心行可受念住攝。因受果名故無有過。非此中說。心行謂思。應知此中受名心行。謂由耽著樂受味故。便於彼彼境界或生思造作心名為心行。受是思因故。名心行無失。或但能覺受自體者。義準亦于思等自體。次第能覺生住壞相。如嘗大海一滴水咸。則亦遍知大海水味。故唯

【現代漢語翻譯】現代漢語譯本四地心所觀：首先是初禪、二禪、三禪的禪定，然後是氣息。按照順序，有息地（有呼吸的地）有三種，無息地（沒有呼吸的地）有兩種。有息地的心所觀包括有息地四種，無息地五種。住在有息地，生起無息地的心，氣息一定不會轉移停留。住在無息地，生起有息地的心，氣息也不會轉移停留。住在有息地，生起有息地的心，隨著情況，有入息、出息的轉移，辨別和保持氣息的念頭才能成就圓滿的相。應該怎樣說呢？如果觀行者，專注地觀察氣息微細緩慢地流動，想像遍佈全身像一個竹筒只有一個孔，氣息連續不斷像用線貫穿的末尼寶珠（maṇi，寶珠），不能動搖身體，不引發身體的意識，到這種程度，就應該說保持氣息的念頭已經成就。有些老師說，增長自在，所作的事情都能辨明，就叫做念頭成就。最初的『增長』，顯示保持氣息的念頭有下品、中品、上品次第的成立，乃至到什麼時候，隨心所欲，能入能出，就叫做自在。如果在這個階段，能夠攝益身體，遠離沉迷，依靠尋思，就叫做所作的事情都能辨明。有些老師說，如果具備六種相，遠離三種過失，或者如果具足修習十六種殊勝的行相，到這種程度，就應該說保持氣息的念頭已經成就。經中說氣息的念頭有十七種，就是念入息、念出息、了知我已念入息、了知我已念出息、短入息、短出息、長入息、長出息、覺遍身、止身行、覺喜、覺樂、覺心行、止心行、覺心、令心歡喜、令心攝持、令心解脫、隨觀無常、隨觀斷、隨觀離、隨觀滅。像這樣，每一種都自己了知。這十七種中，最初的是總觀，後面的十六種是差別觀。按照四念住（catu-smṛtyupasthāna）的順序，應該知道各有四門，成就十六種。如何覺心行可以被受念住（vedanā-smṛtyupasthāna）所攝？因為受是果，心行是因，所以沒有過失。這裡說的，心行是指思。應該知道這裡受的名字是心行。就是因為耽著樂受的滋味，所以在那些境界中產生思，造作心，叫做心行。受是思的原因，所以叫做心行沒有過失。或者只是能夠覺受自體的人，按照義理也應該能夠次第覺知思等的自體，生住壞相。就像嘗過大海的一滴水是鹹的，也就普遍知道大海水的味道。所以只有覺

【English Translation】 English version The contemplation of the four grounds of mind: First are the meditations of the first, second, and third Dhyanas, then the breath. In order, the grounds with breath (having breath) are of three kinds, and the grounds without breath (not having breath) are of two kinds. The contemplation of the mind in the grounds with breath includes four kinds of grounds with breath, and five kinds of grounds without breath. Dwelling in the ground with breath, if a mind of the ground without breath arises, the breath will certainly not shift or stay. Dwelling in the ground without breath, if a mind of the ground with breath arises, the breath will also not shift or stay. Dwelling in the ground with breath, if a mind of the ground with breath arises, according to the situation, there is the shifting of incoming and outgoing breath, and the thought of distinguishing and maintaining the breath can achieve a complete state. How should it be said? If the practitioner attentively observes the subtle and slow flow of breath, imagining it pervading the whole body like a bamboo tube with only one hole, the breath continuously flowing like maṇi (maṇi, jewel) beads strung on a thread, unable to move the body, not triggering the body's consciousness, to this extent, it should be said that the thought of maintaining the breath has been achieved. Some teachers say that increasing freedom and being able to discern what needs to be done is called the achievement of thought. The initial 'increasing' shows that the thought of maintaining the breath has the establishment of inferior, intermediate, and superior grades, and up to the point when, at will, one can inhale and exhale, it is called freedom. If at this stage, one can benefit the body, stay away from indulgence, and rely on reflection, it is called being able to discern what needs to be done. Some teachers say that if one possesses six characteristics and is free from three faults, or if one fully cultivates sixteen kinds of superior practices, to this extent, it should be said that the thought of maintaining the breath has been achieved. The sutra says that there are seventeen kinds of thoughts of breath, which are the thought of incoming breath, the thought of outgoing breath, knowing 'I breathe in', knowing 'I breathe out', short incoming breath, short outgoing breath, long incoming breath, long outgoing breath, awareness of the whole body, stopping bodily activity, awareness of joy, awareness of pleasure, awareness of mental activity, stopping mental activity, awareness of the mind, making the mind joyful, making the mind concentrated, making the mind liberated, contemplating impermanence, contemplating cessation, contemplating detachment, contemplating extinction. Like this, each one is known by oneself. Among these seventeen, the first is the general contemplation, and the following sixteen are specific contemplations. According to the order of the four foundations of mindfulness (catu-smṛtyupasthāna), it should be known that each has four aspects, achieving sixteen kinds. How can the awareness of mental activity be included in the foundation of mindfulness of feeling (vedanā-smṛtyupasthāna)? Because feeling is the result and mental activity is the cause, there is no fault. Here, mental activity refers to thought. It should be known that here the name of feeling is mental activity. It is because of indulging in the taste of pleasurable feelings that thoughts arise in those realms, creating the mind, which is called mental activity. Feeling is the cause of thought, so it is not a fault to call it mental activity. Or, for those who are only able to be aware of the self-nature, according to the principle, they should also be able to successively be aware of the self-nature of thoughts and so on, the aspects of arising, abiding, and ceasing. Just like tasting one drop of water from the ocean and knowing it is salty, one also universally knows the taste of the ocean water. Therefore, only the awareness

覺受名覺心行。廣解一一相。如經釋中辯。

說一切有部顯宗論卷第二十九大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第三十

尊者眾賢造

三藏法師玄奘奉　詔譯辯賢聖品第七之二

如是已說入修二門。由此二門心便得定。心得定已復何所修。頌曰。

依已修成止　　為觀修念住　以自相共相　　觀身受心法　自性聞等慧　　余相雜所緣　說次第隨生　　治倒故唯四

論曰。已修成止以為所依。為觀速成修四念住。非不得定者能如實見故。如何修習四念住耶。以自相共相。觀身受心法。謂修觀者專心一趣。以自共相於身等境。一一別觀修四念住。分別此法與所餘法有差別義。名觀自相。分別此法與所餘法無差別義。名觀共相。且身念住觀自相者。謂觀察身諸處別相。觀共相者。謂觀諸處同是身相。成色相同。或觀自相者。謂觀身別相。觀共相者。謂觀察身與余有為皆非常等。受等念住準此應知。此四各三。謂自性等自性謂慧唯聞等三。相雜謂余此俱有法。所緣謂此三慧所緣。何故此三皆名念住。由念令慧得住所緣。念慧相資勝定等故。由此于慧立念住名。此相雜所緣。故亦名念住。何緣故說三種念住。為愚行相資糧所緣

【現代漢語翻譯】現代漢語譯本『覺受』被稱為『覺心行』（Vedanā cetasika）。關於其各個方面的詳細解釋，可見於經文的註釋中。

《說一切有部顯宗論》卷第二十九大正藏第29冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第三十

尊者眾賢造

三藏法師玄奘奉詔譯《辯賢聖品》第七之二

如上已經闡述了『入』（入定）和『修』（修行）這兩種途徑。通過這兩種途徑，心便能夠獲得安定。心獲得安定之後，又應當修習什麼呢？頌文說：

『依已修成止，為觀修念住，以自相共相，觀身受心法，自性聞等慧，余相雜所緣，說次第隨生，治倒故唯四。』

論曰：以已經修習成就的『止』（奢摩他，Śamatha）作為基礎，爲了快速成就『觀』（毗婆舍那，Vipaśyanā），而修習『四念住』（catuḥ-smṛtyupasthāna）。因為沒有獲得禪定的人，不能如實地觀察事物。那麼，應當如何修習四念住呢？以『自相』（svalakṣaṇa）和『共相』（sāmānyalakṣaṇa），來觀察『身』（kāya）、『受』（vedanā）、『心』（citta）、『法』（dharma）。也就是說，修習觀禪的人，應當專心一意，以自相和共相，對身等境界，一一分別地觀察，修習四念住。分別此法與其他法不同的意義，稱為觀察『自相』。分別此法與其他法沒有差別的意義，稱為觀察『共相』。例如，在身念住中，觀察自相，就是觀察身體各個部位不同的特徵。觀察共相，就是觀察各個部位都是身體的一部分，具有相同的色法屬性。或者，觀察自相，就是觀察身體各個部位不同的特徵。觀察共相，就是觀察身體與其他的有為法一樣，都是無常等等。受念住、心念住等，可以依此類推。這四種念住各有三種，即自性、聞等（通過聽聞等方式獲得的智慧）、相雜（與此俱有的法）。所緣，是指這三種智慧所緣的對象。為什麼這三種都稱爲念住呢？因為通過『念』（smṛti），使『慧』（prajñā）能夠安住于所緣境，念和慧相互資助，從而獲得殊勝的禪定等等。因此，對於慧，也安立了『念住』的名稱。因為這些是相雜的所緣，所以也稱爲念住。因為什麼緣故，要說三種念住呢？爲了愚昧的行相、資糧和所緣。

【English Translation】 English version 'Feeling' is called 'feeling mental factor' (Vedanā cetasika). Detailed explanations of each aspect can be found in the commentaries on the scriptures.

Abhidharmakośa-bhāṣya, Volume 29, by the Sarvāstivāda school Taisho Tripitaka, Volume 29, No. 1563, Abhidharmakośa-bhāṣya

Abhidharmakośa-bhāṣya, Volume 30

Composed by Venerable Vasubandhu

Translated by the Tripiṭaka Master Xuanzang under Imperial Decree Chapter 7.2: Discrimination of the Wise and the Holy

Having thus explained the two doors of 'entry' (into samadhi) and 'practice' (of meditation), through which the mind can attain stability. Once the mind has attained stability, what should be practiced further? The verse says:

'Relying on the perfected cessation, cultivate mindfulness for insight, observing body, feeling, mind, and dharma with their own and common characteristics, wisdom of own-nature, hearing, etc., other associated objects, the order is said to arise sequentially, only four because they cure the inversions.'

Commentary: Relying on the 'cessation' (Śamatha) that has been cultivated and perfected, cultivate the 'four foundations of mindfulness' (catuḥ-smṛtyupasthāna) for the rapid attainment of 'insight' (Vipaśyanā). Because those who have not attained samadhi cannot see things as they truly are. How should the four foundations of mindfulness be cultivated? By observing 'body' (kāya), 'feeling' (vedanā), 'mind' (citta), and 'dharma' with their 'own characteristics' (svalakṣaṇa) and 'common characteristics' (sāmānyalakṣaṇa). That is to say, the practitioner of insight meditation should focus single-mindedly, observing each of the objects such as body, etc., with their own and common characteristics, cultivating the four foundations of mindfulness. Distinguishing the meaning of this dharma as different from other dharmas is called observing 'own characteristics'. Distinguishing the meaning of this dharma as not different from other dharmas is called observing 'common characteristics'. For example, in mindfulness of the body, observing own characteristics is observing the different characteristics of the various parts of the body. Observing common characteristics is observing that the various parts are all part of the body, having the same characteristic of form. Or, observing own characteristics is observing the different characteristics of the various parts of the body. Observing common characteristics is observing that the body, like other conditioned dharmas, is impermanent, etc. Mindfulness of feeling, mindfulness of mind, etc., should be understood accordingly. Each of these four mindfulnesses has three aspects: own-nature, hearing, etc. (wisdom acquired through hearing, etc.), associated (dharmas that are associated with it). The object is the object cognized by these three types of wisdom. Why are these three all called foundations of mindfulness? Because through 'mindfulness' (smṛti), 'wisdom' (prajñā) is able to abide in the object, mindfulness and wisdom mutually support each other, thereby attaining superior samadhi, etc. Therefore, the name 'foundation of mindfulness' is also established for wisdom. Because these are associated objects, they are also called foundations of mindfulness. For what reason are three types of mindfulness mentioned? For the ignorant aspects, resources, and objects.

三種有情。故說三種。或根勝解分位各三機宜不同。故說三種。三中相雜能斷煩惱。非二能斷。太減增故。然相雜言亦攝慧體。慧與俱有互相雜故。若言自性應無所待。顯有所待說相雜言。唯修所成法念住攝。能斷煩惱要在定中。能斷惑故緣四五蘊。或緣涅槃能斷惑故。法念住中共相作意。能斷煩惱自相作意。緣少分境故無此能。四念住內前之三種唯不雜緣。第四通二。然三諦智唯有雜緣能斷煩惱。唯滅諦智雖不雜緣。亦斷煩惱。身等念住各有三種。緣內外俱有差別故。且身念住有三種中。緣自相續說名為內。緣他身等說名為外。雙緣二種說為內外。以有我愛而慢緩者。應觀內身猶如外故。或內如前緣無執受。說名為外。緣他相續說為內外。待無執受及待自身。得二名故。或緣根境及俱名三。或緣有情及非情數。通緣二種差別為三。或緣有情外非情數及毛髮等。差別為三。以彼皆從內身生故。離根住故具得二名。或緣有情現在名內。緣外非情三世名外。緣情去來說為內外。有情類故。墮法數故。又彼未來當墮情數正墮法數。彼過去時曾墮情數正墮法數。彼不生法是生類故。受等三種一一各三。隨其所應準前應釋。此四念住說次隨生。生復何緣次第如是。生次如是相隨順故。有情多分于諸色中。好受用故不逮勝法。好受

【現代漢語翻譯】現代漢語譯本三種有情（指三種不同型別的眾生）。所以說有三種。或者根器、理解、所處階段各有三種，適應不同根基的眾生。所以說有三種。三種念住相互配合，能夠斷除煩惱。單獨兩種不能斷除，因為太少或太多。然而，『相互配合』也包含了智慧的本體。智慧與定相互作用，相互配合。如果說是自性，就不應該有所依賴。爲了顯示有所依賴，所以說『相互配合』。只有修所成的法念住才能攝持，能夠斷除煩惱需要在禪定中，因為禪定能夠斷除迷惑。因此，法念住緣於四蘊或五蘊。或者緣于涅槃，因為涅槃能夠斷除迷惑。法念住中，共相作意能夠斷除煩惱，而自相作意因為只緣于少部分境界，所以沒有這種能力。四念住中，前三種念住只緣于不雜的境界，第四種念住則通於兩種境界。然而，三諦智只有雜緣才能斷除煩惱。只有滅諦智雖然不雜緣，也能斷除煩惱。身念住等各有三種，因為緣于內外和俱有差別。且說身念住的三種：緣于自身相續，稱為內；緣於他人身體等，稱為外；同時緣于兩種，稱為內外。對於有我愛且懈怠的人，應該觀察自身如同外物。或者，內如前述，緣于沒有執受的，稱為外；緣於他人相續，稱為內外。因為對待沒有執受的和對待自身，可以得到兩種名稱。或者，緣于根、境以及兩者俱有，分為三種。或者，緣于有情和非情之物，通緣兩種差別為三種。或者，緣于有情、外在的非情之物以及毛髮等，差別為三種。因為它們都從自身產生，離開根而存在，所以具有兩種名稱。或者，緣于有情，現在名為內；緣于外在的非情之物，三世名為外；緣于有情過去和未來，稱為內外，因為屬於有情類，屬於法數。而且，那些未來將要屬於有情數，現在屬於法數；那些過去曾經屬於有情數，現在屬於法數；那些不生之法，是生類。受念住等三種，一一各有三種，根據情況，參照前面的解釋。這四念住的生起順序是隨順的。生起的順序為什麼是這樣呢？因為生起的順序是相互隨順的。有情大多在各種色法中，喜歡享受，所以不能達到殊勝的佛法。喜歡享受 English version There are three kinds of sentient beings. Hence, it is said there are three kinds. Or, their faculties, understanding, and stages are each of three types, suiting sentient beings of different capacities. Therefore, it is said there are three kinds. The combination of the three mindfulnesses can sever afflictions. Two alone cannot, because they are either too few or too many. However, the term 'combination' also includes the essence of wisdom. Wisdom and concentration interact and combine with each other. If it were said to be self-nature, it should not be dependent on anything. To show that it is dependent, the term 'combination' is used. Only the Dharma Mindfulness established through cultivation can encompass, and the ability to sever afflictions requires being in meditative concentration, because concentration can sever delusion. Therefore, Dharma Mindfulness focuses on the four or five aggregates. Or, it focuses on Nirvana, because Nirvana can sever delusion. Within Dharma Mindfulness, contemplating the general characteristics can sever afflictions, while contemplating the specific characteristics does not have this ability because it only focuses on a small portion of the realm. Among the four mindfulnesses, the first three only focus on non-mixed realms, while the fourth mindfulness encompasses both realms. However, the wisdom of the three truths can only sever afflictions through mixed focus. Only the wisdom of the truth of cessation, although not focusing on mixed realms, can also sever afflictions. The Mindfulness of the Body, etc., each has three types, because of the differences in focusing on internal, external, and both. Let's talk about the three types of Mindfulness of the Body: focusing on one's own continuum is called internal; focusing on others' bodies, etc., is called external; focusing on both simultaneously is called internal and external. For those who have self-love and are lazy, they should observe their own body as if it were an external object. Or, internal is as described before, focusing on what is without attachment is called external; focusing on others' continuums is called internal and external. Because treating what is without attachment and treating oneself can result in two names. Or, focusing on the faculties, objects, and both together is divided into three types. Or, focusing on sentient beings and non-sentient things, encompassing both is differentiated into three types. Or, focusing on sentient beings, external non-sentient things, and hair, etc., is differentiated into three types. Because they all arise from one's own body and exist apart from the faculties, they have two names. Or, focusing on sentient beings, the present is called internal; focusing on external non-sentient things, the three times are called external; focusing on sentient beings in the past and future is called internal and external, because they belong to the category of sentient beings and belong to the number of dharmas. Moreover, those that will belong to the number of sentient beings in the future, now belong to the number of dharmas; those that belonged to the number of sentient beings in the past, now belong to the number of dharmas; those dharmas that do not arise are of the category of beings. The Mindfulness of Feelings, etc., each has three types, and according to the situation, refer to the previous explanation. The order in which these four mindfulnesses arise is sequential. Why is the order of arising like this? Because the order of arising is mutually sequential. Most sentient beings, in various forms, like to enjoy, so they cannot attain the supreme Dharma. Like to enjoy

【English Translation】 Three kinds of sentient beings. Therefore, it is said three kinds. Or, the roots, understanding, and divisions of positions are each three, and the opportunities are different, so it is said three kinds. The three are mixed and can cut off afflictions. The two cannot be cut off. It is too small to increase. However, the words of mutual miscellaneousness also include the body of wisdom. Wisdom and co-existence are mutually mixed. If you say self-nature, you should have nothing to wait for. It shows that there is something to wait for, saying miscellaneous words. Only the Dharma Mindfulness, which is cultivated and accomplished, is included. To cut off afflictions, you must be in concentration. It can cut off confusion, so it is related to the four or five aggregates. Or, it can cut off confusion by relying on Nirvana. In Dharma Mindfulness, the common phase intention can cut off afflictions and the self-phase intention. Because it is related to a small part of the realm, it has no such ability. The first three of the four mindfulnesses are only non-mixed. The fourth is the second. However, the wisdom of the three truths can only cut off afflictions by miscellaneous means. Only the wisdom of the truth of extinction, although not miscellaneous, can also cut off afflictions. There are three types of body mindfulness, each with its own differences. Moreover, there are three types of body mindfulness. It is called internal to be related to one's own continuation. It is called external to be related to other bodies. It is called internal and external to be related to two types. Those who have self-love and are slow should observe their inner body as if it were external. Or, the inner is like the previous one, and it is called external to be related to non-attachment. It is called internal and external to be related to other continuations. It has two names because it is waiting for non-attachment and waiting for itself. Or, it is named three by being related to roots, realms, and both. Or, it is named three by being related to sentient beings and non-sentient numbers. Or, it is named three by being related to sentient beings, external non-sentient numbers, and hair. Because they are all born from the inner body, they have two names because they live away from the roots. Or, it is called internal to be related to sentient beings now. It is called external to be related to external non-sentient beings in the three worlds. It is called internal and external to be related to sentient beings in the past. Because it is a sentient being, it falls into the number of dharmas. Moreover, those who will fall into the number of sentient beings in the future are now falling into the number of dharmas. Those who have fallen into the number of sentient beings in the past are now falling into the number of dharmas. Those who do not give birth to the Dharma are the kind of birth. There are three types of feelings, each with three types. It should be explained according to the previous one. The order of these four mindfulnesses is said to be followed by birth. Why is the order of birth like this? The order of birth is so consistent. Most sentient beings are in all kinds of colors. Because they are good at receiving and using, they cannot catch up with the superior Dharma. Good at receiving

用色以何為緣。謂于受中情深欣樂。欣樂於受由心不調。心之不調由諸煩惱。心由信等可令調伏。隨觀此理四念住生。或隨所緣粗細生故。然非由此心最後觀法中涅槃極微細故。彼想思等循觀受時。準義已能了知其相。同依心起等安危故。有餘師說。色可聚散可取可舍。相似相續不凈苦等。易了知故。多分緣身生貪等故。男女展轉起貪處故。不凈觀持息念及分別界三入修門一切多緣身為境故。修念住位應最初觀。此觀為因生輕安觸。由輕安觸引樂受生。經說身安便受樂故。如是樂受依心而生。凈心為因得解脫果。由是受等隨次而觀。故念住生如是次第。此四念住不增不減。能治凈等四顛倒故。觀身不凈治于不凈謂凈顛倒。雖凈顛倒通緣五蘊。然但觀身自性非凈。便能總伏。如人已觀糞體不凈。亦不欣樂從糞所生。如是已觀身體不凈。亦不欣樂從身所生。由此觀身為不凈者。於五取蘊皆不欣樂。以有為身凈想迷者。彼方欣樂依身所生。是故觀身為不凈者。于身所起亦不欣樂。如有安住不凈觀時。雖不親觀聲等為境。而於歌等棄如糞穢。如是安住身念住時。雖不親觀受等為境。觀身自體為不凈故。終不欣樂受等三境。又雖不觀色無色境以為不凈。而於彼境非不引生不樂行相。是故凈倒雖緣五蘊。身念住成便能總伏。后三念

住雖各別觀。例此應思能總伏理。觀受是苦能治于苦。謂樂顛倒。謂若有法真可欣欲。是為樂義。于多過患所雜行中。見有可欣殊勝功德。是名于苦謂樂顛倒。此倒必用耽受為先。以于受中深耽著已。方於一切逼惱所依有漏行中妄生樂想。是故觀受為苦性時。便能總伏計樂顛倒。觀心非常能治非常謂常顛倒。謂觀行者憎厭受故。于所依心見有眾多品類差別。引非常觀令現在前。便於有為不生常想。故能總伏計常顛倒。觀法非我能治非我謂我顛倒。謂有一類。聞我非常心不生喜。遂作是念。誰令此心有多差別。彼即是我。為遮彼計復應諦觀。除三所餘亦唯是法。便於一切不起我想。故能總伏計我顛倒。或為對治段觸識思食。如次建立身等四念住。數唯有四不增不減。如是熟修不凈觀持息念二加行已。能次第引所緣不雜身受心法念住現前。復于不雜緣法念住。無間引所緣雜法念住生。次應修總緣共相法念住。此法念住其相云何。頌曰。

彼居法念住　　總觀四所緣　修非常及苦　　空非我行相

論曰。雜緣法念住總有四種。二三四五蘊為境別。故唯總緣五名此所修。彼居此中修四行相。總觀一切身受心法。所謂非常苦空非我。然于修習此念住時。有餘善根能為加行。彼應次第修令現前。謂彼已熟修雜緣法念住

【現代漢語翻譯】現代漢語譯本：即使居住之處各有不同，也應如此思維，能夠總括地降伏于理。觀察感受是苦，能夠對治執苦為樂的顛倒。所謂樂的顛倒，是指認為某種事物真正值得欣喜和慾望。這就是樂的意義。在充滿過患的雜染行為中，看到有值得欣喜的殊勝功德，這被稱為在苦中執樂的顛倒。這種顛倒必定以耽溺於感受為先導。因為在感受中深深地耽著之後，才會在一切逼惱所依的有漏行中妄生快樂的想法。因此，觀察感受為苦性時，便能總括地降伏執樂的顛倒。觀察心是無常的，能夠對治執無常為常的顛倒。所謂觀察修行者憎惡感受的緣故，在所依的心中看到有眾多品類的差別，引導無常的觀察使其現在前，便對於有為法不生常的想念。所以能夠總括地降伏執常的顛倒。觀察法是非我的，能夠對治執非我為我的顛倒。所謂有一類人，聽聞我說非我，心中不生歡喜，於是這樣想念：是誰令此心有多重差別？那一定是我。爲了遮止他們的這種想法，又應當如實地觀察，除了身受心三者之外，其餘也唯是法。便對於一切不起我的想法。所以能夠總括地降伏執我的顛倒。或者爲了對治段食、觸食、識食、思食，依次建立身念住等四念住。數量只有四個，不多也不少。像這樣熟練地修習不凈觀和持息念兩種加行之後，能夠次第地引導所緣不雜的身、受、心、法念住現前。又在不雜的緣法念住之後，無間地引導所緣雜的法念住生起。接下來應當修習總緣共相的法念住。這種法念住的相狀是怎樣的呢？頌說：『彼居法念住，總觀四所緣，修非常及苦，空非我行相。』論曰：雜緣法念住總共有四種。以二、三、四、五蘊為境界的差別。所以只有總緣五蘊才被稱為此中所修。彼居於此中修習四種行相。總觀一切身、受、心、法，所謂無常、苦、空、非我。然而在修習此念住時，有其餘的善根能夠作為加行。他們應當次第修習，使其現前。所謂他們已經熟練地修習了雜緣法念住。

【English Translation】 English version: Even though dwelling places are different, one should contemplate in this way, able to comprehensively subdue the principle. Observing feeling as suffering can cure the delusion of taking suffering as pleasure. The so-called delusion of pleasure means thinking that something is truly worthy of joy and desire. This is the meaning of pleasure. Seeing admirable and excellent merits in mixed actions full of faults is called the delusion of taking pleasure in suffering. This delusion must be preceded by indulgence in feeling. Because after deeply indulging in feeling, one falsely generates the idea of pleasure in all afflicted actions that are the basis of suffering. Therefore, when observing feeling as suffering in nature, one can comprehensively subdue the delusion of taking pleasure. Observing the mind as impermanent can cure the delusion of taking impermanence as permanence. The so-called observation of a practitioner who hates feeling, seeing many kinds of differences in the mind on which it depends, leads the observation of impermanence to appear, and then one does not generate the thought of permanence in conditioned phenomena. Therefore, one can comprehensively subdue the delusion of taking permanence. Observing the dharma as non-self can cure the delusion of taking non-self as self. The so-called one type of person, hearing me say non-self, does not rejoice in their heart, and then thinks: Who causes this mind to have many differences? That must be me. To prevent their thinking, one should truly observe that, apart from the three (body, feeling, and mind), the rest are also only dharma. Then one does not generate the thought of self in everything. Therefore, one can comprehensively subdue the delusion of taking self. Or, to counteract coarse food (段食 duàn shí), contact food (觸食 chù shí), consciousness food (識食 shí shí), and volition food (思食 sī shí), the four foundations of mindfulness (四念住 sì niàn zhù) are established in order, such as mindfulness of the body. There are only four in number, no more and no less. After practicing the two preliminary practices of impurity contemplation and mindfulness of breathing in this way, one can gradually lead the unmixed mindfulness of body, feeling, mind, and dharma to appear. Furthermore, after the unmixed mindfulness of dharma, the mixed mindfulness of dharma is generated without interruption. Next, one should practice the mindfulness of dharma that generally contemplates the common characteristics. What is the characteristic of this mindfulness of dharma? The verse says: 『He dwells in the mindfulness of dharma, generally contemplating the four objects, practicing impermanence and suffering, emptiness and non-self.』 The treatise says: There are four types of mixed mindfulness of dharma in total, differing in their objects as the two, three, four, and five aggregates (蘊 yùn). Therefore, only the general contemplation of the five aggregates is called what is practiced here. He dwells in this and practices the four characteristics, generally contemplating all body, feeling, mind, and dharma, namely impermanence, suffering, emptiness, and non-self. However, when practicing this mindfulness, there are other good roots that can serve as preliminary practices. They should practice them in order, causing them to appear. That is, they have already skillfully practiced the mixed mindfulness of dharma.

。將欲修習此念住時。先應總緣修非我行。次觀生滅。次觀緣起。以觀行者先觀諸行從因生滅。便於因果相屬觀門易趣入故。或有欲令先觀緣起。此後引起緣三義觀。此觀無間修七處善。於七處善得善巧故。能于先來諸所見境。立因果諦次第觀察。如是熟修智及定已。便能安立順現觀諦。謂欲上界苦等各別。于如是八隨次第觀。修未曾修十六行相。彼由聞慧於八諦中初起如斯十六行觀。如隔薄絹睹見眾色。齊此名為聞慧圓滿。思所成慧準此應說。次於生死深生厭患。欣樂涅槃寂靜功德。此後多引厭觀現前。方便勤修漸增漸勝。引起如是能順抉擇。思所成攝最勝善根。即所修總緣共相法念住。從此無間生何善根。頌曰。

從此生暖法　　具觀四聖諦　修十六行相　　次生頂亦然　如是二善根　　皆初法后四　次忍唯法念　　下中品同頂　上唯觀欲苦　　一行一剎那　世第一亦然　　皆慧五除得

論曰。從順抉擇勝思所成。總緣共相法念住后。有修所成順抉擇分。初善根起名為暖法。是總緣共相法念住差別。如是所起是當所修。能燒煩惱薪。聖道火前相。如鉆火位初暖相生。法與暖同故名暖法。此善根起分位長故。能具觀察四聖諦境。由此具修十六行相。觀苦聖諦修四行相。一非常。二苦。三空。四

【現代漢語翻譯】現代漢語譯本：當想要修習這種念住時，首先應當總的緣取修習非我之行（Anatta，無我的修行）。其次觀察生滅（arising and ceasing）。再次觀察緣起（dependent origination）。因為觀行者先觀察諸行從因生滅，所以對於因果相屬的觀門容易進入。或者有人想要先觀察緣起，此後引起緣三義觀。此觀無間修習七處善，因為對於七處善得到善巧，所以能夠對於先前所見諸境，建立因果諦次第觀察。像這樣熟練修習智慧和禪定后，便能安立順現觀諦。意思是想要上界苦等各自不同，像這樣八個隨次第觀察。修習未曾修習的十六行相。他們由於聽聞智慧，在八諦中初起這樣的十六行觀，就像隔著薄絹看到各種顏色。達到這種程度稱為聽聞智慧圓滿。思所成慧應該按照這個標準來說。其次對於生死深深產生厭惡，欣樂涅槃寂靜的功德。此後多次引導厭惡的觀察顯現，方便勤奮修習，逐漸增加逐漸殊勝，引起像這樣能夠順應抉擇的，思所成所攝的最殊勝善根。就是所修習的總緣共相法念住。從此無間產生什麼善根呢？頌詞說：『從此生暖法，具觀四聖諦，修十六行相，次生頂亦然，如是二善根，皆初法后四，次忍唯法念，下中品同頂，上唯觀欲苦，一行一剎那，世第一亦然，皆慧五除得。』論中說：從順抉擇勝思所成，總緣共相法念住后，有修所成順抉擇分。最初善根生起名為暖法。是總緣共相法念住的差別。像這樣所生起的是應當修習的，能夠焚燒煩惱薪柴，是聖道之火的前兆。就像鉆木取火時最初產生暖相。法與暖相同所以名為暖法。此善根生起的分位很長，所以能夠具足觀察四聖諦境。由此具足修習十六行相。觀察苦聖諦修習四種行相。一是無常（anicca）。二是苦（dukkha）。三是空（sunyata）。四是無我（anatta）。

【English Translation】 English version: When one wishes to cultivate this mindfulness, one should first generally focus on cultivating the practice of non-self (Anatta). Secondly, observe arising and ceasing. Thirdly, observe dependent origination. Because the practitioner first observes that all phenomena arise and cease from causes, it is easier to enter the gate of observing the relationship between cause and effect. Alternatively, some may wish to first observe dependent origination, and then arouse the observation of the three meanings of condition. This observation is followed by the uninterrupted cultivation of the seven beneficial practices. Because one becomes skilled in the seven beneficial practices, one can establish the order of cause and effect in observing the previously seen objects. Having熟練cultivated wisdom and samadhi in this way, one can establish the truths in accordance with direct realization. This means desiring that the sufferings of the upper realms are each different, and observing these eight in sequence. Cultivate the sixteen aspects that have not been cultivated before. Through the wisdom of hearing, they initially arise such sixteen aspects of observation in the eight truths, like seeing various colors through thin silk. Reaching this point is called the perfection of the wisdom of hearing. The wisdom born of thought should be spoken of according to this standard. Next, one deeply generates disgust for birth and death, and rejoices in the merits of the tranquility of Nirvana. Thereafter, one frequently guides the manifestation of the observation of disgust, diligently cultivating with skillful means, gradually increasing and becoming more excellent, arousing such supreme roots of goodness encompassed by thought, which are in accordance with decisive selection. This is the mindfulness of phenomena, which is the general focus on the common characteristics that are cultivated. From this, what roots of goodness arise without interruption? The verse says: 『From this arises the heat-producing dharma, fully observing the Four Noble Truths, cultivating the sixteen aspects, next arises the peak likewise, these two roots of goodness are both the first dharma and then the four, next forbearance is only mindfulness of phenomena, the lower and middle grades are the same as the peak, the upper only observes the suffering of desire, one aspect in one moment, the worldly supreme is also thus, all are wisdom five excluding attainment.』 The treatise says: From the mindfulness of phenomena, which is the general focus on the common characteristics, accomplished by the superior thought that accords with decisive selection, there are the divisions in accordance with decisive selection accomplished by cultivation. The initial arising of the root of goodness is called the heat-producing dharma. It is a distinction of the mindfulness of phenomena, which is the general focus on the common characteristics. What arises in this way is what should be cultivated, capable of burning the firewood of afflictions, it is a precursor to the fire of the noble path. It is like the initial arising of the heat phase when drilling for fire. Dharma and heat are the same, so it is called the heat-producing dharma. The division of the arising of this root of goodness is long, so it is able to fully observe the objects of the Four Noble Truths. Therefore, it fully cultivates the sixteen aspects. Observing the Truth of Suffering, cultivate four aspects. First, impermanence (anicca). Second, suffering (dukkha). Third, emptiness (sunyata). Fourth, non-self (anatta).

非我。觀集聖諦修四行相。一因。二集。三生。四緣。觀滅聖諦修四行相。一滅。二靜。三妙。四離。觀道聖諦修四行相。一道。二如。三行。四出。此相差別如后當辯。然諸暖法雖緣四諦。而從多分說厭行俱。以起彼時蘊想多故行者修習此暖善根。下中上品漸次增進。于佛所說苦集滅道生隨順信觀察諸有。恒為猛盛焰所焚燒。於三寶中信為上首。有修所成順抉擇分。次善根起名為頂法。是總緣共相法念住差別。頂聲顯此是最勝處。如吉祥事至成辦時。世間說為此人至頂。謂色界攝四善根中。二是可動。二不可動。可動二中。下者名暖。上者名頂。動中上故。不動二中。下者名忍。於四諦境極堪忍故。上者名為世第一法。世中勝故。猶如醍醐。閑居者言。修此善品其相至頂。故名頂法。此境行相與暖法同。謂觀四諦境。修十六行相。如是暖頂二種善根。初安足時唯法念住。后增進位四皆現前。初安足言。顯以行相最初游踐四聖諦跡。后增進言。顯從此後下中上品次第數習。諸先所得后不現前。于彼不生欽重心故。以勝加行引此善根。故已得中不生欽重。然此頂法雖緣四諦。緣三寶信多分現行。此頂善根下中上品。漸次增長至成滿時。有修所成順抉擇分。勝善根起名為忍法。是總緣共相法念住差別。於四諦理能忍可中此

【現代漢語翻譯】現代漢語譯本非我（不是我）。觀察集聖諦（導致痛苦的原因的真理）修習四種行相：一、因（原因）。二、集（聚集）。三、生（產生）。四、緣（條件）。觀察滅聖諦（痛苦止息的真理）修習四種行相：一、滅（止息）。二、靜（寂靜）。三、妙（微妙）。四、離（解脫）。觀察道聖諦（通往止息痛苦的道路的真理）修習四種行相：一、道（道路）。二、如（如實）。三、行（修行）。四、出（出離）。這些行相的差別將在後面詳細辨析。然而，各種暖法（四加行位的第一個階段）雖然緣於四聖諦，但從大多數情況來說，是厭離的行相同時存在。因為生起這些暖法時，蘊（構成要素）的思惟較多。修行者修習這種暖善根，下品、中品、上品逐漸增進，對於佛所說的苦、集、滅、道，生起隨順的信心，觀察諸有（存在）恒常被猛烈的火焰所焚燒，對於三寶（佛、法、僧）的信心最為重要。有修所成的順抉擇分（與智慧相應的善法），接下來生起的善根名為頂法（四加行位的第二個階段）。這是總緣共相的法念住（專注於法的正念）的差別。『頂』這個詞顯示這是最殊勝之處，就像吉祥的事情到來併成就時，世間會說這個人到達了頂峰。所謂攝持四善根中，有兩種是可動的，兩種是不可動的。可動的兩種中，下者名為暖，上者名為頂，因為是動中的上品。不可動的兩種中，下者名為忍（四加行位的第三個階段），因為對於四諦的境界極能堪忍，上者名為世第一法（四加行位的第四個階段），因為是世間中最殊勝的，猶如醍醐（最上等的美味）。閑居者說，修習這種善品，其相達到頂峰，所以名為頂法。這種境界的行相與暖法相同，即觀察四諦的境界，修習十六種行相。像這樣，暖法和頂法這兩種善根，最初安立時只有法念住，後來增進時，四種念住（身、受、心、法）都現前。『最初安立』，顯示以行相最初踐行四聖諦的足跡。『後來增進』，顯示從此以後，下品、中品、上品次第數數修習。先前所得的，後來不再現前，因為對於那些不再生起欽重心。以更殊勝的加行引導這種善根，所以已得的不再生起欽重心。然而，這種頂法雖然緣於四聖諦，但緣於三寶的信心大多現行。這種頂善根，下品、中品、上品，逐漸增長至成就圓滿時，有修所成的順抉擇分，殊勝的善根生起，名為忍法。這是總緣共相的法念住的差別。對於四諦的道理能夠忍可，其中...

【English Translation】 English version Non-self (not me). Observing the Satyas of Origination (the truth of the cause of suffering), cultivate the four aspects: 1. Hetu (cause). 2. Samudaya (accumulation). 3. Production (arising). 4. Pratyaya (condition). Observing the Satyas of Cessation (the truth of the cessation of suffering), cultivate the four aspects: 1. Nirodha (cessation). 2. Shanti (tranquility). 3. Sublimity (exquisite). 4. Viveka (separation). Observing the Satyas of the Path (the truth of the path to the cessation of suffering), cultivate the four aspects: 1. Marga (path). 2. Tathata (suchness). 3. Pratipatti (practice). 4. Niryana (departure). The differences in these aspects will be discussed in detail later. However, although the various Warmth Dharmas (the first stage of the Four Preparatory Practices) are related to the Four Noble Truths, in most cases, the aspect of aversion is present simultaneously. Because when these Warmth Dharmas arise, there is more contemplation of the Skandhas (constituent elements). Practitioners cultivate this Warmth Root of Goodness, gradually increasing from the inferior, intermediate, and superior grades. Regarding the suffering, origination, cessation, and path taught by the Buddha, they generate conforming faith, observing that all existences are constantly burned by fierce flames. Faith in the Three Jewels (Buddha, Dharma, Sangha) is the most important. There is a conforming decisive part (wholesome qualities corresponding to wisdom) accomplished through cultivation. The Root of Goodness that arises next is called the Peak Dharma (the second stage of the Four Preparatory Practices). This is a distinction of the Dharma Mindfulness of generally contemplating common characteristics. The word 'Peak' indicates that this is the most excellent place, just as when an auspicious event arrives and is accomplished, the world will say that this person has reached the peak. Among the Four Roots of Goodness, two are movable and two are immovable. Among the two movable ones, the lower is called Warmth, and the upper is called Peak, because it is the superior of the movable. Among the two immovable ones, the lower is called Forbearance (the third stage of the Four Preparatory Practices), because it is extremely tolerant of the realm of the Four Noble Truths, and the upper is called the World's First Dharma (the fourth stage of the Four Preparatory Practices), because it is the most excellent in the world, like ghee (the finest delicacy). Recluses say that cultivating this wholesome quality, its aspect reaches the peak, so it is called Peak Dharma. The aspect of this realm is the same as the Warmth Dharma, that is, observing the realm of the Four Noble Truths and cultivating the sixteen aspects. In this way, when the two Roots of Goodness, Warmth and Peak, are initially established, there is only Dharma Mindfulness, but when they are later advanced, all four Mindfulnesses (body, sensation, mind, dharma) are present. 'Initially established' indicates that the footprints of the Four Noble Truths are initially practiced with aspects. 'Later advanced' indicates that from then on, the inferior, intermediate, and superior grades are repeatedly cultivated in order. What was previously obtained is no longer present later, because one no longer generates reverential respect for those. This Root of Goodness is guided by more excellent effort, so what has been obtained no longer generates reverential respect. However, although this Peak Dharma is related to the Four Noble Truths, faith in the Three Jewels is mostly manifested. When this Peak Root of Goodness gradually increases from the inferior, intermediate, and superior grades to complete fulfillment, there is a conforming decisive part accomplished through cultivation, and the excellent Root of Goodness arises, called Forbearance Dharma. This is a distinction of the Dharma Mindfulness of generally contemplating common characteristics. Being able to endure the principles of the Four Noble Truths, among these...

最勝故。又此位忍無退墮故。名為忍法。世第一法。雖于聖諦亦能忍可。無間必能入見道故。必無退墮而不具觀四聖諦理。此具觀故偏得忍名。故偏說此名順諦忍。此忍善根安足增進。皆法念住與前有別。此與見道漸相似故。以見道位中唯法念住故。然此忍法有下中上。下中二品與頂法同。謂具觀察四聖諦境。及能具修十六行相。上品有異。唯觀欲苦與世第一相鄰接故。由此義準暖等善根皆能具緣三界苦等義已成立。無簡別故。忍下中上如何分別。且下品忍具八類心。謂瑜伽師以四行相觀欲界苦名一類心。如是次觀色無色苦。集滅道諦亦如是觀。成八類心。名下品忍。中忍減略行相所緣。謂瑜伽師以四行相觀欲界苦。乃至具足。以四行相觀欲界道。于上界道減一行相。從此名曰中品忍初。如是次第漸減漸略行相所緣。乃至極少。唯以二心觀欲界苦。如苦法忍苦法智位。齊此名為中品忍滿。上忍唯觀欲界苦諦。修一行相。唯一剎那。此善根起不相續故。上忍無間有修所成。初開聖道門。世功德中勝。是總緣共相法念住差別。順抉擇分攝最上善根。生此即說名世第一法。此有漏故名為世間。是最勝故名為第一。有士用力離同類因引聖道起故名最勝。是故名為世第一法。此如上忍緣欲苦諦。修一行相唯一剎那。如是減略行相

【現代漢語翻譯】現代漢語譯本『最勝』是因為這個位次的『忍』不會退墮，所以稱為『忍法』。『世第一法』雖然也能忍可四聖諦（苦、集、滅、道），但因為緊接著就能進入見道位，必定不會退墮，並且能夠全面地觀察四聖諦的道理。正因為這種全面的觀察，所以特別得到『忍』的名稱。因此，特別說這個名稱是『順諦忍』。這個『忍』的善根是如何安立和增進的呢？都是因為『法念住』與之前的有所區別。這是因為它與見道位漸漸相似的緣故，因為見道位中只有『法念住』。然而，這個『忍法』有下品、中品和上品。下品和中品與『頂法』相同，即全面地觀察四聖諦的境界，並且能夠全面地修習十六行相（苦、無常、空、無我；集、因、緣、生；滅、滅、靜、妙；道、道、如、行、出）。上品有所不同，只觀察欲界的苦諦，並且與『世第一法』相鄰接。由此可以推斷，『暖』等善根都能全面地緣三界的苦等，這個道理已經成立，因為沒有簡別的緣故。下品、中品和上品『忍』是如何分別的呢？首先，下品『忍』具有八類心。即瑜伽師以四行相觀察欲界的苦諦，這稱為一類心。像這樣依次觀察色界和無色界的苦諦，以及集、滅、道諦，也像這樣觀察，就成為八類心，稱為下品『忍』。中品『忍』減少了行相和所緣。即瑜伽師以四行相觀察欲界的苦諦，乃至具足。以四行相觀察欲界的道諦，在上界道諦減少一行相。從此稱為中品『忍』的開始。像這樣次第地逐漸減少行相和所緣，乃至極少，只以二心觀察欲界的苦諦，如同苦法忍（Kshanti-dharma-ksanti）和苦法智（Kshanti-dharma-jnana）的位次，到此為止稱為中品『忍』圓滿。上品『忍』只觀察欲界的苦諦，修一行相，只有一剎那。因為這個善根生起不相續的緣故，上品『忍』之後緊接著就有修所成。最初開啟聖道的門，在世間功德中最殊勝，是總緣共相的法念住的差別，屬於順抉擇分所攝的最上善根。生起這個就稱為『世第一法』。這個因為是有漏的，所以稱為『世間』，因為是最殊勝的，所以稱為『第一』。因為有士夫的力量，離開同類因，引導聖道生起，所以稱為『最勝』。所以稱為『世第一法』。這個如同上面的『忍』，緣欲界的苦諦，修一行相，只有一剎那。像這樣減少行相。

【English Translation】 English version 'Most excellent' because in this stage, the 'Kshanti (忍)' does not regress, hence it is called 'Kshanti-dharma (忍法)'. 'Lokagradharma (世第一法)' although it can also endure the Four Noble Truths (苦、集、滅、道 - suffering, origin, cessation, path), because it inevitably enters the Path of Seeing (見道) without interval, it certainly does not regress and fully observes the principles of the Four Noble Truths. It is precisely because of this complete observation that it particularly obtains the name 'Kshanti (忍)'. Therefore, it is specifically said that this name is 'Anulomiki-kshanti (順諦忍)'. How is this root of goodness of 'Kshanti (忍)' established and increased? It is all because of 'Dharma-smrtyupasthana (法念住)' being different from before. This is because it gradually resembles the Path of Seeing, because in the Path of Seeing there is only 'Dharma-smrtyupasthana (法念住)'. However, this 'Kshanti-dharma (忍法)' has inferior, intermediate, and superior grades. The inferior and intermediate grades are the same as 'Murdhan (頂法)', that is, fully observing the realm of the Four Noble Truths and being able to fully cultivate the sixteen aspects (苦、無常、空、無我; 集、因、緣、生; 滅、滅、靜、妙; 道、道、如、行、出 - suffering, impermanence, emptiness, non-self; origin, cause, condition, arising; cessation, cessation, tranquility, wonderful; path, path, suchness, practice, exit). The superior grade is different, only observing the suffering of the desire realm and being adjacent to 'Lokagradharma (世第一法)'. From this, it can be inferred that the roots of goodness such as 'Usnagata (暖)' can fully cognize the suffering of the three realms, etc., this principle has already been established, because there is no distinction. How are the inferior, intermediate, and superior grades of 'Kshanti (忍)' distinguished? First, the inferior grade of 'Kshanti (忍)' has eight types of minds. That is, the yogi observes the suffering of the desire realm with four aspects, this is called one type of mind. Similarly, successively observing the suffering of the form and formless realms, and the origin, cessation, and path truths, are also observed in this way, becoming eight types of minds, called inferior grade 'Kshanti (忍)'. The intermediate grade 'Kshanti (忍)' reduces the aspects and objects. That is, the yogi observes the suffering of the desire realm with four aspects, up to completion. Observing the path truth of the desire realm with four aspects, reducing one aspect in the path truth of the upper realms. From this, it is called the beginning of the intermediate grade 'Kshanti (忍)'. In this way, gradually reducing the aspects and objects, even to the extreme minimum, only observing the suffering of the desire realm with two minds, like the stages of Kshanti-dharma-kshanti (苦法忍) and Kshanti-dharma-jnana (苦法智), up to this point it is called the completion of the intermediate grade 'Kshanti (忍)'. The superior grade 'Kshanti (忍)' only observes the suffering truth of the desire realm, cultivating one aspect, only for one moment. Because this root of goodness arises discontinuously, immediately after the superior grade 'Kshanti (忍)' there is cultivation-accomplishment. Initially opening the gate of the Noble Path, it is the most excellent among worldly merits, it is the difference of Dharma-smrtyupasthana (法念住) that generally cognizes common characteristics, belonging to the most superior root of goodness included in Anuloma-nirvedha-bhagiya (順抉擇分). Arising this is called 'Lokagradharma (世第一法)'. This is called 'worldly' because it is defiled, and it is called 'first' because it is the most excellent. Because there is the power of a person, leaving the cause of the same kind, guiding the arising of the Noble Path, it is called 'most excellent'. Therefore, it is called 'Lokagradharma (世第一法)'. This is like the above 'Kshanti (忍)', cognizing the suffering truth of the desire realm, cultivating one aspect, only for one moment. Reducing the aspects in this way.

所緣。如是如是漸近見諦。故世第一唯緣欲苦。修一行相唯一剎那。謂無間入離生位故。此位決定無相續理。然色界繫有九善根。下下下中下上名暖。中下中中中上名頂。上下上中名忍。上上名世第一。暖等四法以何為體。暖等自性皆慧為體。若並助伴皆五蘊攝。定俱必有隨轉色故。然除彼得勿諸聖者。暖等善根重現前故。然已見諦不許暖等重現在前。已見諦者。加行現前成無用故。此中暖法初安足時。於三諦中隨緣何諦。法念住現在修未來四隨。一行相現在修未來四。唯修同分非不同分。緣滅諦法念住現在修未來一。隨一行相現在修未來四。非初觀蘊滅能修緣蘊道后增進位。於三諦中隨緣何諦。隨一念住。現在修未來四隨。一行相現在修未來十六。緣滅諦法念住現在修未來四隨。一行相現在修未來十六。此初安足唯修同分者。先未曾得如是種性故。于諸諦中行未廣故。后增進位與此相違。故彼能修同分異分。頂初安足。於四諦中隨緣何諦。法念住現在修未來四隨。一行相現在修未來十六。后增進位於三諦中隨緣何諦。隨一念住現在修未來四隨。一行相現在修未來十六。緣滅諦法念住現在修未來四隨。一行相現在修未來十六。忍初安足及后增進。於四諦中隨緣何諦。法念住現在修未來四隨。一行相現在修未來十六。此

依忍類總相而說。差別說者。略所緣時。隨略彼所緣。不修彼行相。謂具緣四具修十六。若緣三二一。修十二八四。世第一法緣欲苦諦法念住現在修未來四隨。一行相現在修未來四。唯同分修無緣余諦世第一法。是故唯修爾所行相。有餘師說。近見道故。似見道故。唯修爾所。謂苦法忍。唯緣欲苦諦修四行相。世第一亦然。已辯所生善根相體。今次應辯彼差別義。頌曰。

此順抉擇分　　四皆修所成　六地二或七　　依欲界身九　三女男得二　　第四女亦爾　聖由失地舍　　異生由命終　初二亦退舍　　依本必見諦　舍已得非先　　二舍性非得

論曰。此暖頂忍世第一法。四殊勝善根名順抉擇分。由下中上及上上品。分為四種。如前已說。決謂決斷。擇謂簡擇。決斷簡擇。謂諸聖道。以諸聖道能斷疑故。及能分別四諦相故。分謂分段。即是見道。是抉擇中一分攝故。暖等為緣引抉擇分。順益彼故得順彼名。故此名為順抉擇分。如是四種皆修所成。非聞思所成。遠抉擇分故。此四善根皆依六地。謂四靜慮未至中間。欲界中無。闕等引故。余上地亦無。見道眷屬故。又無色界心不緣欲界故。欲界先應遍知斷故。於三界中彼最粗故。此四善根能感色界五蘊異熟為圓滿因。不能牽引眾同分故。極厭諸有欣

圓寂故。或聲為顯二有異說。謂暖頂二。尊者妙音說。依前六及欲七地。對法諸師不許彼說。非聞思所成。順抉擇分故。此四善根依欲身起。人天九處除北俱盧。唯依欲九身容入離生故。除增上忍世第一法。餘三善根三洲初起。後生天處亦續現前。所除亦依天處初起。有餘師說。若於先時曾已修治此四加行。彼于天處皆得初起。此四善根唯依男女。前三男女俱通得二。第四女身亦得二種勿后得男身。不成暖等故。依男唯得男身。善根聖轉至餘生。亦不為女故。暖頂忍位容有轉形故。二依善根展轉為因住。世第一法依女身者能為二因。女得聖已容有轉得男身理故。依男身者。但為一因已得女身非擇滅故。聖依此地得此善根。失此地時善根方舍。失地言顯遷生上地。異生於地若失不失。但失眾同分必舍此善根。聖身見道力所資故。此四善根無命終舍。寧知命終舍。唯異生非聖。以本論說卵胎中異生。唯成就身不成身業故。豈不異生先依下地起暖法等。後生上地亦必定舍。暖等善根無如是失。以彼異生爾時舍善根由舍同分故。謂住死有無聖道資。舍諸善根非由上地中有等起。若諸聖者住死有中。由聖道資不捨暖等。但由上地中有等起舍下善根。舍時雖同而所由別。是故異生無失地舍。聖者必無由命終舍。異生命終雖舍忍法。

而定無有墮諸惡趣。得惡趣生非擇滅故。身是忍法曾所居故。能感惡趣諸業煩惱。不復能在身中行故。如師子窟雜獸不居。初二善根亦由退舍。如是退舍異生非聖。后二異生亦無退舍。依根本地起暖等善根。彼於此生必定得見諦。以根利故。厭有深故。依未至中間起暖等者。於此生不必得入見諦。有餘師言。依根本定起暖等者。此生必定得至涅槃。厭有深故。若先舍已後重得時。所得必非先之所舍。由先舍已後重得時。亦大劬勞方得起故。于先所舍不欽敬故。如先已舍別解脫戒。後重受時得未曾得。暖等亦爾。后得非先。若先已得暖等善根。經生故舍。遇了分位善說法師便生頂等。若不遇者。還從本修失退二舍非得為性退舍。必因起過而得失舍。或有由德增進。得此善根有何勝利。頌曰。

暖必至涅槃　　頂終不斷善　忍不墮惡趣　　第一入離生

論曰。四善根中若得暖法。雖有退斷善根造無間業墮惡趣等。而無久流轉必至涅槃故。若爾何殊順解脫分。若無障礙去見諦近。此與見道行相同故。是等引攝勝善根故。若得頂法雖有退等。而增畢竟不斷善根。觀察三寶殊勝功德為門引生凈信心故。若得頂已不斷善根。如何經說。天授退頂。由彼曾起近頂善根。依未得退密作是說。若得忍法雖命終舍住異生位。而

【現代漢語翻譯】現代漢語譯本：而決定不會墮入諸惡趣。因為得到惡趣之生並非是由於擇滅的緣故。身體是忍法（Ksanti-dharma）曾經居住的地方。能夠感生惡趣的諸業煩惱，不再能在身體中執行的緣故，就像獅子的洞穴，其他雜獸不能居住一樣。最初的兩個善根也因為退舍（衰退和捨棄）的緣故，像這樣退舍的是異生（凡夫），不是聖者。後面的兩個異生也沒有退舍。依靠根本地（根本定）生起暖（Usnagata）等善根的人，他於此生必定能夠見到真諦（Satya-darsana），因為根器銳利，厭離有為法深刻的緣故。依靠未至定（Anagamyasamadhi）和中間定生起暖等的人，於此生不一定能夠證入見諦。有其他論師說，依靠根本定生起暖等的人，此生必定能夠達到涅槃（Nirvana），因為厭離有為法深刻的緣故。如果先捨棄了，之後又重新得到的時候，所得到的必定不是先前所捨棄的。因為先前捨棄了之後，重新得到的時候，也要花費很大的力氣才能生起，對於先前所捨棄的沒有恭敬心的緣故，就像先前已經捨棄了別解脫戒（Pratimoksa），之後重新受戒的時候，得到的是未曾得到的。暖等也是這樣，後來得到的不是先前的。如果先前已經得到了暖等善根，因為經過了生命流轉的緣故而捨棄了，遇到了具有了知能力、善於說法的法師，便會生起頂（Murddha）等善根。如果沒有遇到，還是從根本上修習，失和退兩種捨棄不是以得到為自性的退舍。退舍必定是因為生起了過失而得到失和舍。或者有因為功德增進而得到。得到這些善根有什麼勝利呢？頌說：

暖必至涅槃，頂終不斷善，　忍不墮惡趣，第一入離生。

論說：四善根中如果得到了暖法，即使有退斷善根、造無間業（Anantarya）墮入惡趣等，也不會長久流轉，必定能夠達到涅槃的緣故。如果這樣，和順解脫分（Anulomiki-moksa-bhagiya）有什麼區別呢？如果沒有障礙，距離見諦很近，這和見道（Darsanamarga）的行相相同，是等引（Samapatti）所攝的殊勝善根的緣故。如果得到了頂法，即使有退等，而增長畢竟不會斷絕善根，觀察三寶（Triratna）殊勝的功德，以這個為門徑引生清凈的信心。如果得到了頂已經不會斷絕善根，為什麼經中說，天授（Devadatta）退失了頂法？因為他曾經生起過接近頂位的善根，依靠未得到而退失秘密地這樣說。如果得到了忍法，即使命終捨棄，住在異生位，也 English version: And will definitely not fall into the evil realms. Because obtaining birth in the evil realms is not due to Nirodha-satya (cessation) . The body is where Ksanti-dharma (forbearance) once resided. The karmas and afflictions that can cause birth in the evil realms can no longer function in the body, just like a lion's cave, where other miscellaneous animals cannot reside. The first two roots of goodness are also due to decline and abandonment. Those who decline and abandon in this way are Prthag-jana (ordinary beings), not Aryas (noble ones). The latter two Prthag-janas also do not have decline and abandonment. Those who rely on the fundamental ground (fundamental concentration) to generate roots of goodness such as Usnagata (heat), they will definitely be able to see Satya-darsana (the truth) in this life, because their faculties are sharp and their aversion to conditioned existence is profound. Those who rely on Anagamyasamadhi (the concentration of no return) and intermediate concentration to generate roots of goodness such as Usnagata, they may not necessarily enter the path of seeing in this life. Some teachers say that those who rely on fundamental concentration to generate roots of goodness such as Usnagata will definitely reach Nirvana (liberation) in this life, because their aversion to conditioned existence is profound. If one first abandons and then re-obtains, what is obtained is definitely not what was previously abandoned. Because after abandoning, when re-obtaining, it takes great effort to generate it, and there is no reverence for what was previously abandoned, just like when one has previously abandoned Pratimoksa (individual liberation vows) and then re-takes them, what is obtained is something never obtained before. It is the same with Usnagata and the like; what is obtained later is not what was before. If one has previously obtained roots of goodness such as Usnagata and abandons them due to rebirth, upon encountering a teacher who is knowledgeable and skilled in teaching, one will generate Murddha (summit) and other roots of goodness. If one does not encounter such a teacher, one will still cultivate from the beginning. Loss and decline are two types of abandonment that are not characterized by attainment. Decline and abandonment are definitely caused by arising faults and obtaining loss and abandonment, or some are obtained due to the increase of merit. What are the benefits of obtaining these roots of goodness? The verse says:

'Warmth surely leads to Nirvana, Summit never severs goodness, 　Forbearance does not fall into evil realms, First enters separation from birth.'

The treatise says: Among the four roots of goodness, if one obtains the warmth dharma, even if there is decline and severance of roots of goodness, creating Anantarya (deeds of immediate retribution) and falling into evil realms, one will not transmigrate for long and will surely reach Nirvana. If so, what is the difference between Anulomiki-moksa-bhagiya (conformity with liberation)? If there are no obstacles, it is close to seeing the truth, which is the same as the aspect of Darsanamarga (the path of seeing), and it is a superior root of goodness included in Samapatti (equanimity). If one obtains the summit dharma, even if there is decline and so on, the increase will ultimately not sever the roots of goodness, observing the excellent qualities of Triratna (the Three Jewels), using this as a gateway to generate pure faith. If one obtains the summit and never severs the roots of goodness, why does the sutra say that Devadatta (a disciple of the Buddha) lost the summit? Because he had previously generated roots of goodness close to the summit, it is said secretly that he lost it because he had not obtained it. If one obtains forbearance, even if one abandons it at the end of life and dwells in the state of an ordinary being, one will

【English Translation】 English version: And will definitely not fall into the evil realms. Because obtaining birth in the evil realms is not due to Nirodha-satya (cessation) . The body is where Ksanti-dharma (forbearance) once resided. The karmas and afflictions that can cause birth in the evil realms can no longer function in the body, just like a lion's cave, where other miscellaneous animals cannot reside. The first two roots of goodness are also due to decline and abandonment. Those who decline and abandon in this way are Prthag-jana (ordinary beings), not Aryas (noble ones). The latter two Prthag-janas also do not have decline and abandonment. Those who rely on the fundamental ground (fundamental concentration) to generate roots of goodness such as Usnagata (heat), they will definitely be able to see Satya-darsana (the truth) in this life, because their faculties are sharp and their aversion to conditioned existence is profound. Those who rely on Anagamyasamadhi (the concentration of no return) and intermediate concentration to generate roots of goodness such as Usnagata, they may not necessarily enter the path of seeing in this life. Some teachers say that those who rely on fundamental concentration to generate roots of goodness such as Usnagata will definitely reach Nirvana (liberation) in this life, because their aversion to conditioned existence is profound. If one first abandons and then re-obtains, what is obtained is definitely not what was previously abandoned. Because after abandoning, when re-obtaining, it takes great effort to generate it, and there is no reverence for what was previously abandoned, just like when one has previously abandoned Pratimoksa (individual liberation vows) and then re-takes them, what is obtained is something never obtained before. It is the same with Usnagata and the like; what is obtained later is not what was before. If one has previously obtained roots of goodness such as Usnagata and abandons them due to rebirth, upon encountering a teacher who is knowledgeable and skilled in teaching, one will generate Murddha (summit) and other roots of goodness. If one does not encounter such a teacher, one will still cultivate from the beginning. Loss and decline are two types of abandonment that are not characterized by attainment. Decline and abandonment are definitely caused by arising faults and obtaining loss and abandonment, or some are obtained due to the increase of merit. What are the benefits of obtaining these roots of goodness? The verse says:

'Warmth surely leads to Nirvana, Summit never severs goodness, 　Forbearance does not fall into evil realms, First enters separation from birth.'

The treatise says: Among the four roots of goodness, if one obtains the warmth dharma, even if there is decline and severance of roots of goodness, creating Anantarya (deeds of immediate retribution) and falling into evil realms, one will not transmigrate for long and will surely reach Nirvana. If so, what is the difference between Anulomiki-moksa-bhagiya (conformity with liberation)? If there are no obstacles, it is close to seeing the truth, which is the same as the aspect of Darsanamarga (the path of seeing), and it is a superior root of goodness included in Samapatti (equanimity). If one obtains the summit dharma, even if there is decline and so on, the increase will ultimately not sever the roots of goodness, observing the excellent qualities of Triratna (the Three Jewels), using this as a gateway to generate pure faith. If one obtains the summit and never severs the roots of goodness, why does the sutra say that Devadatta (a disciple of the Buddha) lost the summit? Because he had previously generated roots of goodness close to the summit, it is said secretly that he lost it because he had not obtained it. If one obtains forbearance, even if one abandons it at the end of life and dwells in the state of an ordinary being, one will

增無退不造無間不墮惡趣。然頌但說不墮惡趣。言義準已知。不造無間業。造無間業者。必墮惡趣故。忍位無退如前已辯。得忍不墮諸惡者。已遠趣彼業煩惱故。得惡趣生非擇滅故。由下忍力已得一切惡趣無生。由上忍力復得少分生等無生。少分生者。謂卵濕生。由此二生多愚昧故。等言為顯處身有惑。處謂無想大梵北洲無想大梵僻見處故。北俱盧洲無現觀故。身謂扇搋等。多諸煩惱故。有謂第八等聖必不受故。惑謂見斷惑。必不復起故。得世第一法。雖住異生位。而能趣入正性離生。頌雖不言離命終舍。既無間入正性離生。義準已成。無命終舍。何緣唯此能入離生。已得異生非擇滅故。能如無間道舍異生性故。此四善根各有三品。由聲聞等種性別故。隨何種性善根已生。彼可移轉向余乘不。頌曰。

轉聲聞種性　　二成佛三餘　麟喻佛無轉　　一坐成覺故

論曰。未殖佛乘順解脫分。依聲聞種性。起暖頂善根。容可轉生佛乘暖頂。是經長時方能起義。若起彼忍無向佛乘。以聲聞乘加行最久。經六十劫自果必成。菩薩專求利他事故。為欲拔濟無邊有情。弘誓莊嚴經無量劫。故往惡趣如遊園苑。若不爾者。無成佛義。起忍得一切惡趣非擇滅。故起彼忍無向佛乘。斷絕眾多利他事故。若時菩薩已殖佛乘。順解

【現代漢語翻譯】現代漢語譯本：增上不會退轉，不造作無間業，就不會墮入惡趣。然而頌文只說了不墮惡趣，其含義可以依此推知。不造作無間業的人，必定不會墮入惡趣。安忍位的不會退轉，如前面已經辨析過。得到安忍位就不會墮入各種惡趣的人，已經遠離了趣向那些惡趣的業和煩惱的緣故。得到了惡趣的無生（非擇滅）的緣故。由於下品安忍的力量，已經得到了一切惡趣的無生。由於上品安忍的力量，又得到少分有情和處所的無生。少分有情，指的是卵生和濕生，因為這兩種有情大多愚昧的緣故。『等』字是爲了顯示處所和身體還有迷惑。處所指的是無想天、大梵天和北俱盧洲，因為無想天和大梵天是邪見的處所，北俱盧洲沒有現觀。身體指的是閹人等，因為他們有很多煩惱的緣故。『有』指的是第八識等，聖者必定不會再受生於這些地方的緣故。『惑』指的是見斷惑，必定不會再升起的緣故。得到世第一法，即使住在異生位，也能趣入正性離生。頌文雖然沒有說捨棄生命而終結，既然無間地進入正性離生，其含義自然成立，沒有捨棄生命而終結的情況。什麼緣故只有世第一法才能進入離生？因為已經得到了異生的非擇滅的緣故。能夠像無間道一樣捨棄異生性的緣故。這四種善根各有上品、中品、下品，由於聲聞等種性的區別的緣故。無論哪一種種性的善根已經生起，它可以轉移方向到其他的乘嗎？頌文說：

『轉聲聞種性，二成佛三餘，麟喻佛無轉，一坐成覺故。』

論述說：沒有種植佛乘的順解脫分，依靠聲聞種性，生起暖位和頂位的善根，容許可以轉生到佛乘的暖位和頂位。這是說要經過很長時間才能生起的意思。如果生起了安忍位，就沒有趣向佛乘的可能了，因為聲聞乘的加行最久，經過六十劫，自己的果位必定成就。菩薩專心尋求利益他人的事業，爲了救拔無邊的有情，用弘大的誓願莊嚴自己，經過無量劫，所以前往惡趣就像遊玩花園一樣。如果不是這樣，就沒有成佛的道理。生起安忍位，得到了一切惡趣的非擇滅，所以生起安忍位就沒有趣向佛乘的可能了，斷絕了眾多利益他人的事業。如果菩薩已經種植了佛乘的順解脫分，

【English Translation】 English version: Increasing, without regression, not creating Avici (uninterrupted suffering) karma, one will not fall into evil destinies. However, the verse only speaks of not falling into evil destinies; the meaning can be inferred from this. One who does not create Avici karma will certainly not fall into evil destinies. The non-regression of the position of forbearance has been discussed earlier. Those who attain forbearance do not fall into evil destinies because they have distanced themselves from the karma and afflictions that lead to those destinies, and because they have attained the non-origination (non-selective cessation) of evil destinies. Due to the power of lower forbearance, one has already attained the non-origination of all evil destinies. Due to the power of upper forbearance, one further attains the non-origination of a small portion of beings and places. The 'small portion of beings' refers to those born from eggs and moisture, because these beings are mostly ignorant. The word 'etc.' is to indicate that places and bodies still have delusion. 'Places' refers to the Realm of Non-Perception, the Great Brahma Heaven, and Uttarakuru (Northern Kurus), because the Realm of Non-Perception and the Great Brahma Heaven are places of wrong views, and Uttarakuru has no direct realization. 'Bodies' refers to eunuchs, etc., because they have many afflictions. 'Have' refers to the eighth consciousness, etc., which sages will certainly not be reborn into. 'Delusion' refers to the delusions severed by seeing, which will certainly not arise again. Having attained the World's First Dharma, even while dwelling in the position of an ordinary being, one can enter into the Correct Nature of Leaving Birth. Although the verse does not mention abandoning life and ending, since one enters the Correct Nature of Leaving Birth without interruption, the meaning is naturally established; there is no situation of abandoning life and ending. Why is it that only the World's First Dharma can enter into leaving birth? Because one has already attained the non-selective cessation of ordinary being. One can abandon the nature of ordinary being like the Path of Immediate Result. These four roots of goodness each have three grades, due to the differences in the dispositions of Sravakas (Hearers), etc. Whichever kind of root of goodness has already arisen, can it be redirected to other vehicles? The verse says:

'Turning the Sravaka disposition, two become Buddhas, three remain; Pratyekabuddhas (Solitary Buddhas) and Buddhas cannot turn, because they attain enlightenment in one sitting.'

The treatise says: Without planting the liberation-following part of the Buddha Vehicle, relying on the Sravaka disposition, generating the roots of goodness of the Warmth and Peak stages, it is permissible to transfer to the Warmth and Peak stages of the Buddha Vehicle. This means that it takes a long time to arise. If one has generated the Forbearance stage, there is no turning towards the Buddha Vehicle, because the practice of the Sravaka Vehicle is the longest, and after sixty kalpas (aeons), one's own fruit will certainly be attained. Bodhisattvas are dedicated to seeking the benefit of others, and in order to rescue boundless sentient beings, they adorn themselves with great vows, passing through immeasurable kalpas, so going to evil destinies is like visiting a garden. If it were not so, there would be no meaning in becoming a Buddha. Generating the Forbearance stage, one attains the non-selective cessation of all evil destinies, so generating the Forbearance stage means there is no turning towards the Buddha Vehicle, cutting off many deeds of benefiting others. If a Bodhisattva has already planted the liberation-following part of the Buddha Vehicle,

脫分為遮惡趣。展轉堅攝施戒慧三。爾時無勞起余乘忍。故聲聞暖頂可轉向佛乘。起忍則無轉成佛義。依聲聞種性起暖頂忍。三皆可轉生獨覺乘道。非聲聞種性忍法已生於獨覺菩提有能障義。故起彼忍亦成獨覺。此在佛外。故頌言余。起獨覺乘種性暖頂。為有轉向余乘理不然。獨覺乘總有二種一。麟角喻二。先聲聞。若先聲聞如聲聞說。麟喻及佛俱不可轉。以俱一坐成菩提故。第四靜慮是不傾動。最極明利三摩地故。堪為麟喻大覺所依。故彼俱依第四靜慮。從身念住至盡無生。唯於一坐能次第起。故麟角喻及佛種性。暖等善根皆不可轉。頗有初殖順解脫分。此生即能起順抉擇分耶。不爾云何。頌曰。

前順解脫分　　速三生解脫　聞思成三業　　殖在人三洲

論曰。順抉擇分今生起者。前生必起順解脫分。諸有創殖順解脫分。極速三生方得解脫。謂初生殖順解脫分。次產生熟。第三生起順抉擇分。即入聖道。若謂第二生起順抉擇分。第三生入聖乃至得解脫。彼言便與前說相違。謂依根本地起暖等者。彼必於此生得入見諦。或彼應許極速二生。謂第二生依根本地起暖等者。彼于現生必入聖道得解脫故。順解脫分聞思所成。非修所成。諸有未殖順解脫分者。彼不能殖故。順解脫分三業為體。最勝唯是意地意業

【現代漢語翻譯】現代漢語譯本：脫離（脫分）是爲了遮蔽惡趣。輾轉增進修持佈施、持戒、智慧這三者。那時不需要再費力生起其他乘的忍位。所以聲聞乘的暖位、頂位可以轉向佛乘。如果生起忍位，就沒有轉向成佛的道理。依靠聲聞乘的種性生起暖位、頂位、忍位，這三者都可以轉向生起獨覺乘的道。如果不是聲聞乘的種性，忍法已經生起，對於獨覺菩提有障礙的意義。所以生起那個忍位也能成就獨覺。這在佛之外。所以頌詞說『余』。生起獨覺乘種性的暖位、頂位，是否有轉向其他乘的道理，這是不成立的。獨覺乘總共有兩種：一、麟角喻（Rhinoceros-horn like），二、先聲聞。如果是先聲聞，就如聲聞乘所說。麟喻和佛都不可轉向，因為都是一次入座就成就菩提的緣故。第四禪是不傾動的，是最極明利的三摩地，堪能作為麟喻獨覺和大覺佛所依止的基礎。所以他們都依止第四禪。從身念住到證盡無生，唯有一次入座能夠次第生起。所以麟角喻和佛的種性，暖位等善根都不可轉向。是否有人最初種下順解脫分（ অনুকূল বিমোক্ষ ভাগীয - Approaching liberation），此生就能生起順抉擇分（ অনুকূল নির্বেদ ভাগীয - Approaching discrimination）呢？不是這樣的，為什麼呢？頌詞說：『前順解脫分，速三生解脫，聞思成三業，殖在人三洲。』論述說：今生生起順抉擇分的人，前生必定生起順解脫分。那些最初種下順解脫分的人，最快也要三生才能得到解脫。第一生種下順解脫分，第二產生熟，第三生生起順抉擇分，就進入聖道。如果說第二生生起順抉擇分，第三生進入聖道乃至得到解脫，那麼這種說法就與前面所說的相違背。前面說依靠根本地生起暖位等的人，必定在此生就能證入見諦。或者他們應該允許最快兩生，也就是第二生依靠根本地生起暖位等的人，那麼他在現生必定證入聖道得到解脫的緣故。順解脫分是聽聞和思惟所成就的，不是修所成就的。那些沒有種下順解脫分的人，他們不能種下，所以順解脫分以三業為體，最殊勝的是意地的意業。

【English Translation】 English version: 'Separation' (脫分 - Tuofen) is to遮蔽 (Zhebi - conceal) the evil destinies. Progressively strengthen the three: giving (佈施 - Būshī), morality (持戒 - Chíjiè), and wisdom (智慧 - Zhìhuì). At that time, there is no need to exert effort to generate the forbearance (忍 - Rěn) of other vehicles. Therefore, the stages of warmth (暖 - Nuǎn) and summit (頂 - Dǐng) in the Śrāvakayāna (聲聞乘 - Shēngwén shèng) can turn towards the Buddhayāna (佛乘 - Fó shèng). If forbearance is generated, there is no principle of turning into Buddhahood. Relying on the nature of the Śrāvakayāna to generate the stages of warmth, summit, and forbearance, all three can turn to generate the path of the Pratyekabuddhayāna (獨覺乘 - Dújué shèng). If it is not the nature of the Śrāvakayāna, and forbearance has already arisen, it has the meaning of obstructing the Bodhi (菩提 - Pútí) of the Pratyekabuddha. Therefore, generating that forbearance can also achieve Pratyekabuddhahood. This is outside of the Buddha. Therefore, the verse says 'other (余 - Yú)'. Generating the stages of warmth and summit of the Pratyekabuddhayāna nature, is there a reason for turning to other vehicles? It is not established. There are two types of Pratyekabuddhayāna in total: one, the Rhinoceros-horn like (麟角喻 - Línjiǎo yù); two, the former Śrāvaka. If it is a former Śrāvaka, it is as said in the Śrāvakayāna. The Rhinoceros-horn like and the Buddha cannot be turned, because both achieve Bodhi in one sitting. The fourth Dhyāna (靜慮 - Jìnglǜ) is unshakeable, and is the most extremely clear and sharp Samādhi (三摩地 - Sānmódì), capable of being the basis relied upon by the Rhinoceros-horn like Pratyekabuddha and the Greatly Awakened Buddha. Therefore, they both rely on the fourth Dhyāna. From the mindfulness of the body (身念住 - Shēn niànzhù) to the exhaustion of non-arising (盡無生 - Jìn wúshēng), only in one sitting can they arise in sequence. Therefore, the nature of the Rhinoceros-horn like and the Buddha, the roots of goodness such as the stage of warmth, are all unturnable. Is there anyone who initially plants the অনুকূল বিমোক্ষ ভাগীয (Anukūla-vimokṣa-bhāgīya - Approaching liberation), and in this life can generate the অনুকূল নির্বেদ ভাগীয (Anukūla-nirveda-bhāgīya - Approaching discrimination)? It is not so, why? The verse says: 'The previous Approaching liberation, quickly liberated in three lives, accomplished by hearing and thinking, planted in the three continents of humans.' The treatise says: Those who generate Approaching discrimination in this life must have generated Approaching liberation in the previous life. Those who initially plant Approaching liberation, at the fastest, need three lives to attain liberation. The first life plants Approaching liberation, the second life matures it, and the third life generates Approaching discrimination, and then enters the holy path. If it is said that the second life generates Approaching discrimination, and the third life enters the holy path and attains liberation, then that statement contradicts what was said earlier. It was said earlier that those who rely on the fundamental ground to generate the stages of warmth, etc., must attain the vision of truth in this life. Or they should allow the fastest two lives, that is, those who rely on the fundamental ground to generate the stages of warmth, etc., in the second life, then they must enter the holy path and attain liberation in the present life. Approaching liberation is accomplished by hearing and thinking, not by cultivation. Those who have not planted Approaching liberation cannot plant it, therefore, Approaching liberation has the three karmas as its essence, and the most excellent is the mental karma of the mental ground.

。此思願力攝起身語。亦得名為順解脫分。有由少分施戒聞等。便能種殖順解脫分。謂勝意樂至誠相續。厭背生死欣樂涅槃。與此相違。雖多修善而不能殖順解脫分。由意業勝殖此善根故。唯人中三方能殖。厭離般若余處劣故有佛出世。若無佛時。俱能種殖順解脫分。已因便說順解脫分。入觀次第是正所論。于中已明諸加行道。世第一法為其後邊。應說從斯復生何道。頌曰。

世第一無間　　即緣欲界苦　生無漏法忍　　忍次生法智　次緣余界苦　　生類忍類智　緣集滅道諦　　各生四亦然　如是十六心　　名聖諦現觀　此總有三種　　謂見緣事別

論曰。從世第一善根無間。即緣欲界苦聖諦境。有無漏攝法智忍生。此忍名為苦法智忍。寧知此忍是無漏攝。從世第一無間而生。以契經中言世第一無間入正性決定。或正性離生。爾時名超異生地故。此忍既是決定離生一分所攝。定是無漏。從世第一無間而生。說無漏言。為欲簡別世第一法。所從世忍此無漏忍。以欲苦法為其所緣。名苦法忍。謂于苦法無始時來。身見所迷執我我所。今創見彼唯苦法性。忍可現前名苦法忍。此能引后苦法智生。是彼智生障之對治。故複名曰苦法智忍。即此名入正性決定。亦複名入正性離生。由此是初入正性決定。亦如

【現代漢語翻譯】現代漢語譯本：此思願力攝持起身語（身：身體，語：言語），亦可名為順解脫分（順解脫分：順應解脫的部分）。有因少許佈施、持戒、聽聞等善行，便能種植順解脫分。即殊勝的意樂至誠相續，厭惡背離生死，欣喜愛好涅槃。與此相反，即使修習很多善行，也不能種植順解脫分。由於意業殊勝才能種植此善根，所以只有人中三處才能種植。厭離般若（般若：智慧）在其他地方比較差。有佛出世時，若無佛時，都能種植順解脫分。已經說明了原因，便說順解脫分，入觀次第是主要討論的內容。其中已經闡明各種加行道（加行道：修行的準備階段），世第一法（世第一法：世間最高的善法）是它的最後階段。應該說從這之後又產生什麼道。頌詞說：『世第一無間，即緣欲界苦，生無漏法忍，忍次生法智，次緣余界苦，生類忍類智，緣集滅道諦，各生四亦然，如是十六心，名聖諦現觀，此總有三種，謂見緣事別。』論曰：從世第一善根無間，即緣欲界苦聖諦境，有無漏攝法智忍生。此忍名為苦法智忍。憑什麼知道此忍是無漏攝？從世第一無間而生。因為契經中說世第一無間入正性決定（正性決定：正確的性質已經確定），或正性離生（正性離生：正確的性質脫離了產生），這時名叫超異生地（超異生地：超越了凡夫的境界）。此忍既然是決定離生的一部分，一定是無漏。從世第一無間而生，說無漏，是爲了簡別世第一法。所從世忍此無漏忍，以欲苦法為其所緣，名苦法忍。即于苦法無始時來，身見所迷惑，執著我與我所，現在開始見到它只是苦法性，忍可現前，名叫苦法忍。此能引后苦法智生，是彼智生障之對治，所以又名叫苦法智忍。即此名入正性決定，也名叫入正性離生。由此是初入正性決定，也如

【English Translation】 English version: This thought and aspiration power gathers the body and speech (身: body, 語: speech). It can also be called 'Śraddhānusāri' (順解脫分: part that accords with liberation). Having a small amount of giving, discipline, hearing, etc., one can plant the 'Śraddhānusāri'. That is, superior intention, sincerity, and continuity, detesting and turning away from birth and death, rejoicing and delighting in Nirvāṇa. Contrary to this, even if one cultivates many good deeds, one cannot plant the 'Śraddhānusāri'. Because the intention karma is superior, one can plant this root of good, so only three places among humans can plant it. Detesting and leaving Prajñā (般若: wisdom) is inferior in other places. When a Buddha appears in the world, or when there is no Buddha, one can plant the 'Śraddhānusāri'. Having already explained the cause, we then speak of the 'Śraddhānusāri'. The order of entering contemplation is the main topic of discussion. Among them, the various preparatory practices (加行道: preliminary stages of practice) have already been clarified, and the highest mundane dharma (世第一法: the highest mundane good dharma) is its final stage. It should be said, from this, what path is produced again. The verse says: 'Immediately after the highest mundane, one immediately cognizes the suffering of the desire realm, giving rise to the non-outflow forbearance of the Dharma. After forbearance, wisdom of the Dharma arises. Next, cognizing the suffering of the remaining realms, giving rise to the forbearance of kinds and wisdom of kinds. Cognizing the truths of suffering, accumulation, cessation, and the path, each gives rise to four in the same way. These sixteen minds are called the direct realization of the noble truths. This in total has three kinds, namely, seeing, condition, and event are different.' The treatise says: Immediately after the root of good of the highest mundane, one immediately cognizes the object of the noble truth of suffering of the desire realm, and the non-outflow forbearance of the Dharma and wisdom arises. This forbearance is called the forbearance of the Dharma and wisdom of suffering. How is it known that this forbearance is included in the non-outflow? It arises immediately after the highest mundane. Because the sutra says that immediately after the highest mundane, one enters the determination of rightness (正性決定: the correct nature has been determined), or the arising from the separation of rightness (正性離生: the correct nature has separated from arising), at this time it is called surpassing the different birth ground (超異生地: transcending the realm of ordinary beings). Since this forbearance is a part of the determination of separation from arising, it must be non-outflow. Arising immediately after the highest mundane, saying non-outflow is to distinguish the highest mundane dharma. The non-outflow forbearance from which the mundane forbearance arises, takes the suffering of desire as its object, and is called the forbearance of suffering Dharma. That is, regarding the suffering Dharma, from beginningless time, deluded by the view of self, clinging to 'I' and 'mine', now one begins to see that it is only the nature of suffering Dharma, and one accepts it as it appears, and it is called the forbearance of suffering Dharma. This can lead to the arising of the wisdom of suffering Dharma later, and it is the antidote to the obstacle to the arising of that wisdom, so it is also called the forbearance of the wisdom of suffering Dharma. This is called entering the determination of rightness, and also called entering the separation from arising of rightness. Therefore, this is the initial entry into the determination of rightness, and also like

初入正性離生故。經說正性。所謂涅槃。或正性言目諸聖道能決趣涅槃。或決了諦相。故諸聖道得決定名。至得決定說名為入。若爾何緣于無漏慧。唯初見諦得決定名。以于爾時于諸諦理初得難毀決定見故。或於爾時望餘位道有非一種決定相故。煩惱名生。如契經說。何謂生臭。謂諸煩惱見位初越。故名離生。有說。生言目根未熟。見位初越。故名離生。至得離生。說名為入。舍異生性諸說不同。有言。世第一有言。苦法忍。有言。共舍。由此二種如無間道解脫道故。此忍無間即緣欲苦有法智生名苦法智。于唯是苦法得決斷慧故。應知此智亦無漏攝。前無漏言。遍流后故。如緣欲界苦聖諦境。有苦法忍苦法智生。如是復於法智無間。總緣余界苦聖諦境。有類智忍生。名苦類智忍。此忍無間。即緣此境有類智生。名苦類智。最初證知諸法真理。故名法智。此後境智與前相似。故得類名。是后隨前而證境義。或從前生故。后得前類名。如世間言子是父類。即是從欲界苦決定覺所生。余界苦決定覺義。如緣苦諦欲界及餘生法類忍法類智四緣。餘三諦各四亦然。即緣一一有四心義。如是次第有十六心。總說名為聖諦現觀。以於三界四聖諦境次第現前如實觀故。初習業地于諸諦境多返旋環已淳熟故。今於此位能如是觀。餘部有言

【現代漢語翻譯】現代漢語譯本初入正性離生（剛開始進入正確的道路，脫離了凡夫的身份）的緣故。《經》中說『正性』，指的就是涅槃（佛教修行的最終目標，即解脫）。或者說，『正性』指的是那些能夠引導人們走向涅槃的聖道。因為這些聖道能夠明確地認識真諦的真相，所以被稱為『決定』。達到『決定』的狀態，就叫做『入』。如果這樣說，為什麼只有在無漏智慧（沒有煩惱的智慧）中，初次見到真諦時才被稱為『決定』呢？因為在這個時候，對於各種真諦的道理，初次獲得了難以摧毀的、確定的見解。或者說，在這個時候，相對於其他階段的修行道路，有一種獨特的、確定的狀態。『煩惱』可以被理解為『生』。正如經文所說：『什麼是生臭？』指的是各種煩惱在見道位（開始真正修行佛法的階段）上初次被超越。因此，被稱為『離生』。有人說，『生』指的是根基尚未成熟。在見道位上初次超越煩惱，因此被稱為『離生』。達到『離生』的狀態，就叫做『入』。捨棄凡夫的身份，有不同的說法。有人說是世第一法（世間最高的善法），有人說是苦法忍（對苦諦產生忍可的智慧），有人說是共同的捨棄。這兩種（世第一法和苦法忍）就像無間道（斷除煩惱的道路）和解脫道（獲得解脫的道路）一樣。因此，在這個『忍』（苦法忍）之後，立即產生緣于欲界苦諦的法智，稱為『苦法智』。因為對於僅僅是苦的法，獲得了決斷的智慧。應該知道，這種智慧也屬於無漏的範疇。前面的『無漏』一詞，普遍地影響著後面的智慧。就像緣于欲界苦聖諦的境界，產生了苦法忍和苦法智一樣。這樣，在法智之後，總緣于其他界的苦聖諦境界，產生類智忍，稱為『苦類智忍』。在這個『忍』之後，立即產生緣于這個境界的類智，稱為『苦類智』。最初證悟諸法真理的智慧，稱為『法智』。此後的境界和智慧與之前的相似，因此被稱為『類』。這是因為後面的智慧是跟隨前面的智慧而證悟境界的意義。或者說，因為後面的智慧是從前面的智慧產生的，所以後面的智慧獲得了與前面智慧相似的名稱。就像世間所說的『兒子是父親的種類』一樣。也就是從對欲界苦諦的決定覺悟所產生的，對其他界苦諦的決定覺悟的意義。就像緣于苦諦的欲界以及其他有生之法的類忍和法類智這四種緣。其餘的三諦（集諦、滅諦、道諦）也各有四種緣，也就是緣于每一個諦都有四種心識生起。像這樣次第生起十六種心識，總的來說稱為『聖諦現觀』。因為對於三界（欲界、色界、無色界）的四聖諦境界，次第地、如實地觀察。初習業地（最初修行的地方），對於各種真諦境界多次反覆地練習，已經純熟了。現在在這個階段，能夠這樣觀察。其他部派有不同的說法。

【English Translation】 English version It is because of initially entering the right nature and departing from birth (initially entering the correct path and leaving the status of an ordinary person). The sutra says 'right nature,' which refers to Nirvana (the ultimate goal of Buddhist practice, i.e., liberation). Or, 'right nature' refers to the noble paths that can guide people to Nirvana. Because these noble paths can clearly recognize the truth of the true meaning, they are called 'determination.' Reaching the state of 'determination' is called 'entering'. If this is the case, why is it that only in the wisdom without outflows (wisdom without afflictions), the first time seeing the truth is called 'determination'? Because at this time, for the principles of various truths, one initially obtains an indestructible and definite view. Or, at this time, relative to other stages of the practice path, there is a unique and definite state. 'Affliction' can be understood as 'birth.' Just as the sutra says: 'What is the stench of birth?' It refers to the various afflictions being surpassed for the first time in the stage of seeing the path (the stage of truly beginning to practice Buddhism). Therefore, it is called 'departing from birth.' Some say that 'birth' refers to the roots not yet being mature. Surpassing afflictions for the first time in the stage of seeing the path, therefore it is called 'departing from birth.' Reaching the state of 'departing from birth' is called 'entering'. There are different ways of saying goodbye to the identity of ordinary people. Some say it is the highest good law in the world (世第一有), some say it is the forbearance of the Dharma of suffering (苦法忍, acceptance of the wisdom of suffering), and some say it is common abandonment. These two (the highest good law in the world and the forbearance of the Dharma of suffering) are like the path of no interval (無間道, the path to cut off afflictions) and the path of liberation (解脫道, the path to obtain liberation). Therefore, after this 'forbearance' (苦法忍), the Dharma wisdom arising from the realm of desire and the truth of suffering immediately arises, called 'wisdom of the Dharma of suffering' (苦法智). Because one has obtained decisive wisdom for the Dharma that is only suffering. It should be known that this wisdom also belongs to the category of no outflow. The previous word 'no outflow' universally affects the wisdom behind it. Just like the realm of the truth of suffering in the realm of desire, the forbearance of the Dharma of suffering and the wisdom of the Dharma of suffering arise. In this way, after the wisdom of the Dharma, generally relying on the realm of the truth of suffering in other realms, the forbearance of the wisdom of the category arises, called 'forbearance of the wisdom of the category of suffering' (苦類智忍). After this 'forbearance,' the wisdom of the category arising from this realm immediately arises, called 'wisdom of the category of suffering' (苦類智). The wisdom that initially realizes the truth of all dharmas is called 'Dharma wisdom' (法智). The subsequent realm and wisdom are similar to the previous ones, so it is called 'category' (類). This is because the subsequent wisdom is the meaning of realizing the realm by following the previous wisdom. Or, because the subsequent wisdom arises from the previous wisdom, the subsequent wisdom obtains a name similar to the previous wisdom. Just like the world says 'the son is the category of the father.' That is, from the decisive enlightenment of the truth of suffering in the realm of desire, the meaning of the decisive enlightenment of the truth of suffering in other realms arises. Just like the four conditions of the forbearance of the category and the wisdom of the category of the Dharma relying on the realm of desire and other dharmas of birth in the truth of suffering. The remaining three truths (the truth of accumulation, the truth of cessation, and the truth of the path) also each have four conditions, that is, four consciousnesses arise relying on each truth. In this way, sixteen consciousnesses arise in sequence, which is generally called 'manifest observation of the noble truths' (聖諦現觀). Because for the realms of the four noble truths in the three realms (the realm of desire, the realm of form, and the realm of formlessness), one observes sequentially and truthfully. In the initial practice ground (初習業地, the place of initial practice), one has repeatedly practiced the various realms of truth many times, and it has become pure. Now at this stage, one can observe in this way. Other schools have different opinions.

。唯頓現觀。彼言既總。理或無違。以諦現觀總有三種。其三者何。謂見緣事唯無漏慧于諸諦境如實覺了。名見現觀。是即由見分明現前。如實而觀四諦境義。即無漏慧。並余相應同一所緣。名緣現觀。是即由見等心心所法同。能取所緣四諦境義。即諸能緣並余俱有同一事業。名事現觀。是即由見等心心所法並余俱有戒及生相等。于諸諦中同所作義。戒生相等是現觀因。于現觀中彼有事用。故亦于彼立現觀名。如是應知不相應法唯一現觀。除慧所餘心心所法。有二現觀。唯無漏慧具足有三。諸說名為頓現觀者。謂於一諦得現觀時。于余諦中亦得現觀。故於前說頓現觀宗。應審推徴依何現觀。若言依事應贊言善。以于苦諦得現觀時。于苦具三。于余唯事。謂初觀見苦聖諦時。盡煩惱故即名斷集。得擇滅故即名證滅。起對治故即名修道。以見苦位於集等三有斷證修事現觀故。約事現觀名頓無失。若言依見應撥言非。此現觀必漸諸諦相別故。一見理無多行相故。隨彼自相一一諦中。世尊說言。各別見故。已辯現觀具十六心。此十六心為依何地。頌曰。

皆與世第一　　同依於一地

論曰。隨世第一所依諸地。應知即此十六心依。彼依六地如前已說。謂四靜慮未至中間。何緣必有如是忍智。前後次第相雜而起。頌曰

【現代漢語翻譯】唯有事現觀是頓悟的。既然他們已經概括地說過了，那麼在道理上或許沒有違背。因為諦現觀（Satya-abhisamaya，對真諦的現觀）總共有三種。這三種是什麼呢？第一種稱為見現觀（darśana-abhisamaya），是指唯有無漏的智慧才能如實地覺了諸諦（satya，真諦）的境界。這就是通過見（darśana，見）分明地現前，如實地觀察四諦（catuḥ-satya，四聖諦）的境界和意義。第二種稱為緣現觀（ālambana-abhisamaya），是指無漏的智慧以及其他相應的心所法（caitasika-dharma，心所法），它們具有相同的所緣（ālambana，所緣）。這就是由見等心心所法共同能夠取所緣的四諦境界和意義。第三種稱為事現觀（kārya-abhisamaya），是指諸能緣（指心和心所法）以及其他共同存在的戒（śīla，戒）和生相等，它們在諸諦中具有共同的作用。戒和生相等是現觀的因，在現觀中它們具有作用，因此也對它們建立現觀的名稱。應當這樣理解，不相應法（visaṃprayukta-dharma，不相應法）只有一種現觀。除了智慧之外的其餘心心所法，有兩種現觀。唯有無漏的智慧才完全具有三種現觀。那些說名為頓現觀的人，是指在對一個諦獲得現觀時，對其他的諦也獲得現觀。所以在前面所說的頓現觀的宗義，應當審慎地推究是依據哪一種現觀。如果說是依據事現觀，應當讚歎說：『很好』。因為在對苦諦（duḥkha-satya，苦諦）獲得現觀時，對於苦諦具有三種現觀，對於其餘的諦只有事現觀。也就是說，最初觀察到苦聖諦時，因為斷盡煩惱的緣故，就稱為斷集（samudaya，集諦）。因為獲得擇滅（pratisaṃkhyā-nirodha，擇滅）的緣故，就稱為證滅（nirodha，滅諦）。因為生起對治（pratipakṣa，對治）的緣故，就稱為修道（mārga，道諦）。因為在見苦諦的階段，對於集諦等三諦有斷、證、修的事現觀的緣故，所以從事現觀的角度來說，稱為頓悟是沒有錯誤的。如果說是依據見現觀，應當否定說：『不對』。因為這種現觀必定是漸次的，因為諸諦的體相是各不相同的。一個見理不可能具有多種行相的緣故。隨著它們各自的體相，在每一個諦中，世尊都說：『各自見到』的緣故。已經辨析了現觀具有十六心（ṣoḍaśa citta，十六心）。這十六心是依據什麼地（bhūmi，地）呢？頌說：『都與世第一法（laukikāgradharma，世第一法）一同依據於一個地。』論說：隨著世第一法所依據的諸地，應當知道這十六心也是依據這些地的。世第一法依據六地，如前面已經說過的，即四靜慮（dhyāna，靜慮）、未至定（anāgamya，未至定）和中間定（dhyānāntara，中間定）。為什麼必定有這樣的忍（kṣānti，忍）和智（jñāna，智），前後次第相雜而生起呢？頌說：

【English Translation】 Only kārya-abhisamaya (事現觀, the actualization of function) is instantaneous. Since they have spoken in general terms, there might be no contradiction in principle. Because there are generally three types of Satya-abhisamaya (諦現觀, the actualization of truth). What are these three? The first is called darśana-abhisamaya (見現觀, the actualization of seeing), which refers to the fact that only undefiled wisdom can truly realize the realms of the truths (satya, 真諦). This is because through seeing (darśana, 見) clearly present, one truly observes the meaning of the Four Noble Truths (catuḥ-satya, 四聖諦). The second is called ālambana-abhisamaya (緣現觀, the actualization of object), which refers to undefiled wisdom and other associated mental factors (caitasika-dharma, 心所法) that share the same object (ālambana, 所緣). This is because the mind and mental factors, such as seeing, can together grasp the meaning of the Four Noble Truths as their object. The third is called kārya-abhisamaya (事現觀, the actualization of function), which refers to the fact that the causes (referring to mind and mental factors) and other co-existing precepts (śīla, 戒) and characteristics of arising, etc., have a common function in the truths. Precepts and characteristics of arising, etc., are the causes of actualization, and they have a function in actualization, so the name of actualization is also established for them. It should be understood that non-associated dharmas (visaṃprayukta-dharma, 不相應法) have only one type of actualization. The remaining mind and mental factors, except for wisdom, have two types of actualization. Only undefiled wisdom fully possesses all three types of actualization. Those who speak of instantaneous actualization refer to the fact that when one obtains actualization of one truth, one also obtains actualization of the other truths. Therefore, in the previously mentioned doctrine of instantaneous actualization, one should carefully investigate which type of actualization it is based on. If it is said to be based on kārya-abhisamaya, one should praise and say, 'Very good.' Because when one obtains actualization of the truth of suffering (duḥkha-satya, 苦諦), one has all three types of actualization for the truth of suffering, and only kārya-abhisamaya for the remaining truths. That is to say, when one initially observes the Noble Truth of Suffering, it is called the cutting off of accumulation (samudaya, 集諦) because of the exhaustion of afflictions. It is called the realization of cessation (nirodha, 滅諦) because of obtaining selective cessation (pratisaṃkhyā-nirodha, 擇滅). It is called the cultivation of the path (mārga, 道諦) because of the arising of antidotes (pratipakṣa, 對治). Because in the stage of seeing the truth of suffering, there is the actualization of function of cutting off, realizing, and cultivating for the three truths of accumulation, etc., therefore, from the perspective of kārya-abhisamaya, it is not wrong to call it instantaneous. If it is said to be based on darśana-abhisamaya, one should deny and say, 'Incorrect.' Because this actualization must be gradual, because the characteristics of the truths are different from each other. It is impossible for one seeing to have multiple aspects. According to their respective characteristics, in each truth, the World-Honored One said, 'Each sees separately.' It has already been analyzed that actualization has sixteen minds (ṣoḍaśa citta, 十六心). What ground (bhūmi, 地) are these sixteen minds based on? The verse says: 'All are the same as the World's First Dharma (laukikāgradharma, 世第一法), relying on one ground.' The treatise says: According to the grounds on which the World's First Dharma relies, it should be known that these sixteen minds also rely on these grounds. The World's First Dharma relies on six grounds, as has been said before, namely the four dhyānas (dhyāna, 靜慮), the Anāgamya (未至定, the state before entering the first dhyana), and the Dhyānāntara (中間定, the intermediate state between the unreleased and released states). Why must there be such forbearance (kṣānti, 忍) and wisdom (jñāna, 智), arising in a mixed order of before and after? The verse says:

。

忍智如次第　　無間解脫道

論曰。十六心中四法類忍名無間道。四法類智。名解脫道。名如前說。能忍可先來未見欲苦初念無漏慧。名苦法忍。以契經中世尊自說。若於此法以下劣慧或增上慧審察忍可。名隨信行。隨法行故。應知此忍即無間道。何處說此無間道名。經說。一法難可通達。名為無間。心等持故。又世尊說。有苦法智有苦類智乃至廣說。非此二智同緣三界苦等境起。如順理辯。故於苦法忍所見欲苦中決斷解生。名苦法智。前忍能斷十煩惱得。后智慧與彼離系得俱生。經說。智生隨於前忍。故知后智名解脫道。從此無間忍色無色。未曾見苦第三剎那。無漏慧生。名苦類忍。是見欲苦忍種類故。次於苦類忍所觀上苦中決斷解生。名苦類智。忍智如次斷煩惱得。名無間道。離系得俱。名解脫道。準前應說。于餘三諦準苦應知。故前八忍名無間道。后之八智名解脫道。復以何緣說斷對治。名無間道。說離系得俱時起智。名解脫道。無間隔故名為無間。無間即道名無間道。是無同類道能為間隔令于解脫道不為緣義。諸無間道唯一剎那。諸解脫道或相續故。于自所治諸煩惱得已得解脫。與彼斷得俱時起道。名解脫道。自所治言欲顯何義。苦類忍等諸無間道。亦與他所治離系得俱生。勿彼亦名解脫道故

。此十六心皆見諦理。一切皆說見道攝耶。不爾云何。頌曰。

前十五見道　　見未曾見故

論曰。見未曾見四聖諦理。名為見道。故於現觀十六心中。前十五心是見道攝。道類忍位於諸諦中見圓滿故。至第十六道類智時。雖亦有一先未知諦。而無一諦先未見者。以一切忍皆見性故。由此爾時不名見道。豈不亦見曾未見諦。謂道類智見道類忍。相應俱有一念道故。諸有唯見曾未見者。名為見道。爾時通見曾未曾見。故無此失。或此約諦不約剎那。非爾時觀未曾見諦。非於一諦多剎那中未見一剎那可名未見諦。如刈畦稻唯餘一科。不可名為此畦未刈。故見未見名為見道。是見道相義善成立。故我宗說現觀後邊道類智品是修道攝。兼修異境智行相故。

說一切有部顯宗論卷第三十大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第三十一

尊者眾賢造

三藏法師玄奘奉　詔譯辯賢聖品第七之三

已辯見修二道生異。當依此道分位差別。建立眾聖補特伽羅。且依見道十五心位。建立眾聖有差別者。頌曰。

名隨信法行　　由根鈍利別　具修惑斷一　　至五向初果　斷次三向二　　離八地向三

論曰。見道位中聖者有二。一隨信

【現代漢語翻譯】現代漢語譯本：這十六個心念都證見了真諦的道理，是否一切都可稱為見道所包含呢？如果不是，那又該如何解釋？頌文說：『前十五見道，見未曾見故。』論述：證見從未曾見過的四聖諦的道理，稱為見道。因此，在現觀的十六個心念中，前十五個心念是見道所包含的。因為道類忍（Dharmanvaya-ksanti）位於諸諦之中，能圓滿地證見。到了第十六個道類智（Dharmanvaya-jnana）時，雖然也有一種先前未知的諦理，但沒有一個諦理是先前未曾見過的。因為一切的忍（ksanti）都具有見（darsana）的性質。因此，這時不稱為見道。難道不是也證見了曾未見過的諦理嗎？例如，道類智證見道類忍，相應地俱有一念道（marga）。凡是隻證見曾未見過的，才稱為見道。而此時是通達地證見曾未曾見過的，所以沒有這個過失。或者，這是就諦理而言，不是就剎那而言。並非那時觀照未曾見過的諦理，也並非在一個諦理的多個剎那中，未見一個剎那就可以稱為未見諦理。如同收割田埂上的稻子，只剩下一棵，不能說這塊田埂沒有收割。所以，證見未見過的，才稱為見道。這是見道的相狀，意義得以很好地成立。因此，我宗認為現觀後邊的道類智品是修道所包含的，因為它兼修不同的境界和智的行相。《說一切有部顯宗論》卷第三十大正藏第 29 冊 No. 1563 《阿毗達磨藏顯宗論》《阿毗達磨藏顯宗論》卷第三十一尊者眾賢造三藏法師玄奘奉詔譯辯賢聖品第七之三已經辨析了見道和修道在生起上的差異，現在應當依據這兩種道的分位差別，來建立眾聖補特伽羅（pudgala，人）。首先，依據見道的十五個心念位，來建立眾聖的差別。頌文說：『名隨信法行，由根鈍利別，具修惑斷一，至五向初果，斷次三向二，離八地向三。』論述：在見道位中的聖者有兩種，一是隨信（sradhanusarin）。

【English Translation】 English version: These sixteen moments of mind all realize the truth of reality. Is everything said to be included in the path of seeing (darsana-marga)? If not, how is it explained? The verse says: 'The first fifteen are the path of seeing, because they see what has not been seen before.' Treatise: Seeing the truth of the Four Noble Truths that have never been seen before is called the path of seeing. Therefore, among the sixteen moments of mind in the realization, the first fifteen moments of mind are included in the path of seeing. Because the Dharmanvaya-ksanti (acceptance of the law in accordance with the path) is located among all the truths and can perfectly realize them. When it comes to the sixteenth Dharmanvaya-jnana (knowledge in accordance with the path), although there is also a truth that was previously unknown, there is not a single truth that has not been seen before. Because all ksanti (acceptance) have the nature of darsana (seeing). Therefore, at this time, it is not called the path of seeing. Isn't it also seeing the truths that have never been seen before? For example, Dharmanvaya-jnana sees Dharmanvaya-ksanti, and correspondingly, there is one moment of marga (path). Whoever only sees what has never been seen before is called the path of seeing. At this time, it is comprehensively seeing what has never been seen before, so there is no fault. Or, this is in terms of truth, not in terms of moment. It is not that at that time, observing the truth that has never been seen before, or in multiple moments of one truth, not seeing one moment can be called not seeing the truth. Just like harvesting the rice on the ridge, leaving only one plant, it cannot be said that this ridge has not been harvested. Therefore, seeing what has not been seen is called the path of seeing. This is the characteristic of the path of seeing, and the meaning is well established. Therefore, our school believes that the Dharmanvaya-jnana after the realization is included in the path of cultivation (bhavana-marga), because it also cultivates different realms and aspects of wisdom. Shuo Yi Qie You Bu Xian Zong Lun (Treatise on the Manifestation of the Doctrine of the Sarvastivada School), Volume 30 Taisho Tripitaka, Volume 29, No. 1563, Abhidharmakosabhasyam Abhidharmakosabhasyam, Volume 31 Composed by Venerable Samghabhadra Translated by Tripitaka Master Xuanzang under Imperial Order Chapter 7.3: Distinguishing the Worthy and the Saints Having distinguished the differences in the arising of the path of seeing and the path of cultivation, we should now establish the differences among the holy pudgalas (persons) based on the differences in the stages of these two paths. First, based on the fifteen moments of mind in the path of seeing, we establish the differences among the holy ones. The verse says: 'Named Sradhanusarin (follower of faith) and Dharmanusarin (follower of dharma), distinguished by the sharpness or dullness of their faculties, possessing the cultivation of afflictions, cutting off one to five, heading towards the first fruit, cutting off the next three, heading towards the second, departing from the eight regions, heading towards the third.' Treatise: There are two types of holy ones in the path of seeing, one is Sradhanusarin (follower of faith).

行。二隨法行。由根鈍利別立二名。諸鈍根名隨信行者。由先信敬力修集加行故。諸利根名隨法行者。由先樂觀察修集加行故。諸有情類種姓差別。法爾先來如是安住。于諸事業有不樂觀。或有樂觀能不能轉。即二聖者。由於修惑具斷有殊立為三向。謂彼二聖。若於先來未以世道斷修斷惑名為具縛。或先已斷。欲界一品乃至五品。至此位中名初果向。趣初果故。言初果者。謂預流果。此於一切沙門果中必初得故。若先已斷欲界六品或七八品。至此位中名第二果向。趣第二果故。第二果者。謂一來果。遍得果中此第二故。若先已離欲界九品。或先已斷初定一品。乃至具離無所有處。至此位中名第三果向。趣第三果故。第三果者。謂不還果。數準前釋。如是隨信隨法行者。由先具縛斷惑有殊。數別各成七十三種。謂于欲界具縛為初。至斷九品以為第十。如是乃至無所有處。地地各九為七十三。諸后具縛即前離九。故后七地無別具縛。次依修道道類智時。建立眾聖有差別者。頌曰。

至第十六心　　隨三向住果　名信解見至　　亦由鈍利別

論曰。即前隨信隨法行者。至第十六道類智心。名為住果。不復名向。隨前三向今住三果。謂前預流向今住預流果。前一來向今住一來果。前不還向今住不還果。阿羅漢果。

【現代漢語翻譯】現代漢語譯本：其次是隨法行。由於根器的鈍利不同，設立了這兩個名稱。那些根器遲鈍的被稱為隨信行者（Su信行者），因為他們先前通過信敬的力量修習加行。那些根器敏銳的被稱為隨法行者（Su法行者），因為他們先前樂於觀察和修習加行。各種有情眾生的種姓差別，本來就是如此安住的。對於各種事業，有的不樂觀，有的樂觀，能不能轉變，就是這兩種聖者。由於修惑斷除的程度不同，設立了三種『向』（指向果位的階段）。這兩種聖者，如果先前沒有用世俗之道斷除修斷惑，就稱為具縛（Ju縛，仍然被煩惱束縛）。或者先前已經斷除了欲界一品乃至五品煩惱，到了這個階段，稱為初果向（初果向，趨向初果的階段），因為趨向初果。所說的初果，是指預流果（預流果，進入聖者之流的果位），這是在一切沙門果位中最先獲得的。如果先前已經斷除了欲界六品或七八品煩惱，到了這個階段，稱為第二果向（第二果向，趨向第二果的階段），因為趨向第二果。第二果，是指一來果（一來果，還要再來欲界一次的果位），在普遍獲得的果位中，這是第二個。如果先前已經斷除了欲界九品煩惱，或者先前已經斷除了初禪一品，乃至完全脫離了無所有處，到了這個階段，稱為第三果向（第三果向，趨向第三果的階段），因為趨向第三果。第三果，是指不還果（不還果，不再返回欲界的果位），數量依照前面的解釋。像這樣，隨信行者和隨法行者，由於先前具縛和斷惑的程度不同，數量上各自形成了七十三種。以在欲界具縛為開始，到斷除九品煩惱為止，是第十種。像這樣乃至無所有處，每一地各有九種，總共七十三種。那些後來的具縛，就是前面的脫離九品煩惱。所以後面的七地沒有特別的具縛。其次，依據修道時產生的道類智，建立的各種聖者有差別，頌文說：

『至第十六心，隨三向住果，　　名信解見至，亦由鈍利別。』

論述說：前面的隨信行者和隨法行者，到了第十六道類智心，就稱為住果（住果，安住于果位），不再稱為『向』。隨著前面的三種『向』，現在安住於三種果位。前面的預流向，現在安住于預流果。前面的一來向，現在安住於一來果。前面的不還向，現在安住于不還果。阿羅漢果（阿羅漢果，斷盡一切煩惱的果位）。

【English Translation】 English version: Furthermore, there are those who proceed according to the Dharma (S隨法行). Due to the difference in the sharpness or dullness of their faculties, two names are established. Those with dull faculties are called Followers of Faith (S隨信行者), because they have previously cultivated the practice of application through the power of faith and reverence. Those with sharp faculties are called Followers of Dharma (S隨法行者), because they have previously enjoyed observing and cultivating the practice of application. The differences in the lineages of sentient beings are naturally established in this way from the beginning. Regarding various activities, some are not optimistic, while others are optimistic, whether they can transform or not; these are the two types of noble ones. Due to the differences in the extent of severing the afflictions of cultivation, three 『paths』 (stages leading to fruition) are established. If these two types of noble ones have not previously severed the afflictions to be severed through cultivation by worldly means, they are called 『bound』 (J縛, still bound by afflictions). Or if they have previously severed one to five grades of desire realm afflictions, they are called Stream-Enterer Path (初果向, the stage of approaching the Stream-Enterer fruit) at this stage, because they are approaching the Stream-Enterer fruit. The so-called Stream-Enterer fruit refers to the Sotapanna fruit (預流果, the fruit of entering the stream of the noble ones), which is necessarily the first to be attained among all the fruits of a Shramana.

If they have previously severed six, seven, or eight grades of desire realm afflictions, they are called Once-Returner Path (第二果向, the stage of approaching the Once-Returner fruit) at this stage, because they are approaching the Once-Returner fruit. The Once-Returner fruit refers to the Sakadagami fruit (一來果, the fruit of having to return to the desire realm once more), which is the second among the fruits that are universally attained. If they have previously severed nine grades of desire realm afflictions, or if they have previously severed one grade of the first Dhyana, up to completely detaching from the Realm of Nothingness, they are called Non-Returner Path (第三果向, the stage of approaching the Non-Returner fruit) at this stage, because they are approaching the Non-Returner fruit. The Non-Returner fruit refers to the Anagami fruit (不還果, the fruit of not returning to the desire realm), and the number is explained according to the previous explanation. In this way, the Followers of Faith and the Followers of Dharma, due to the differences in their previous state of being bound and the extent of severing afflictions, each form seventy-three types in number. Starting with being bound in the desire realm, up to severing nine grades of afflictions, is the tenth type. Thus, up to the Realm of Nothingness, each realm has nine types, totaling seventy-three. Those who are subsequently bound are those who have previously detached from nine grades of afflictions. Therefore, the subsequent seven realms do not have a separate state of being bound. Next, based on the Knowledge of the Types of Paths that arises during the path of cultivation, the establishment of various noble ones has differences, as the verse says:

『Upon reaching the sixteenth thought, they abide in the fruits of the three paths, 　　They are called Believers and View-Attainers, also distinguished by dullness and sharpness.』

The treatise states: The aforementioned Followers of Faith and Followers of Dharma, upon reaching the sixteenth thought of the Knowledge of the Types of Paths, are called abiding in the fruit (住果, abiding in the fruit), and are no longer called 『paths』. Following the previous three 『paths』, they now abide in the three fruits. The previous Stream-Enterer Path now abides in the Stream-Enterer fruit. The previous Once-Returner Path now abides in the Once-Returner fruit. The previous Non-Returner Path now abides in the Non-Returner fruit. The Arhat fruit (阿羅漢果, the fruit of completely severing all afflictions).

必無初得。異生無容。離有頂故。見道無容。斷修惑故。至住果位。捨得二名。謂不復名隨信法行。轉得信解見至二名。此亦由根鈍利差別。諸鈍根者。先名隨信行。今名信解。由信增上力勝解顯故。諸利根者。先名隨法行。今名見至。由慧增上力正見顯故。何緣先時斷修所斷欲一至五。或七八品。初定一品。廣說乃至。無所有處。第九品惑。至第十六道類智心。但名預流一來不還果。非一來不還阿羅漢向。頌曰。

諸得果位中　　未得勝果道　故未起勝道　　名住果非向

論曰。依得聖道建立八聖。故初得果位未得勝果道。以得果心於勝果道所對治惑非對治故。非非彼治現在前時得彼治道。其理決定。又非得果時即有勝果道所斷煩惱離系得生。道類忍不能斷彼系得故。若道力能斷彼系得。此道引彼離系得生。可說此道能證彼滅。以得前果時未得勝果道故。住果者。乃至未起勝果道時。雖先已斷修所斷惑欲一品等。但名住果不名後向。後於何時得先所斷修惑離系無漏得耶。于勝果道現前時得為諸先斷。后修斷惑入離生位得前果已。此生定起勝果道耶。理必應然。以本論說聖生第四靜慮以上無漏樂根定成就故。彼障已斷必欣彼故。障已斷道易現前故。如是已依先具倍離及全離欲入見諦者。十六心位立眾聖別

【現代漢語翻譯】現代漢語譯本必無初得（最初的證得）。異生無容（不可能成為異生）。離有頂故（因為已經脫離了有頂天）。見道無容（不可能再處於見道位）。斷修惑故（因為已經斷除了修所斷的煩惱）。至住果位（到達安住于果位的階段），捨得二名（捨棄了『隨信行』和『隨法行』這兩個名稱），謂不復名隨信法行（不再被稱為隨信行和隨法行）。轉得信解見至二名（轉而獲得『信解』和『見至』這兩個名稱）。此亦由根鈍利差別（這也是由於根器的鈍利不同而造成的）。諸鈍根者（那些根器遲鈍的人），先名隨信行（先前被稱為隨信行），今名信解（現在被稱為信解），由信增上力勝解顯故（由於信心的增上力量勝過瞭解而顯現）。諸利根者（那些根器敏銳的人），先名隨法行（先前被稱為隨法行），今名見至（現在被稱為見至），由慧增上力正見顯故（由於智慧的增上力量勝過正見而顯現）。何緣先時斷修所斷欲一至五（為什麼先前斷除修所斷的欲界一品到五品），或七八品（或者七八品），初定一品（初禪定的一品），廣說乃至（廣泛地說乃至），無所有處（無所有處），第九品惑（第九品的煩惱），至第十六道類智心（到達第十六道類智心），但名預流一來不還果（只被稱為預流果、一來果、不還果），非一來不還阿羅漢向（而不是一來向、不還向、阿羅漢向）。頌曰（偈頌說）：　諸得果位中（在所有證得果位的聖者中），　　未得勝果道（尚未證得殊勝果位的道），　故未起勝道（所以尚未生起殊勝的道），　　名住果非向（被稱為安住于果位，而不是趨向于果位）。　　論曰（論述說）：依得聖道建立八聖（依據證得聖道而建立八種聖者），故初得果位未得勝果道（所以最初證得果位時，尚未證得殊勝果位的道）。以得果心於勝果道所對治惑非對治故（因為證得果位的心，對於殊勝果位之道所要對治的煩惱，並非直接對治）。非非彼治現在前時得彼治道（並非在並非對治的煩惱現前時，就能證得對治它的道）。其理決定（這個道理是確定的）。又非得果時即有勝果道所斷煩惱離系得生（又並非在證得果位時，就立即有殊勝果位之道所斷的煩惱的解脫而生起）。道類忍不能斷彼系得故（因為道類忍不能斷除那些煩惱的繫縛）。若道力能斷彼系得（如果道的威力能夠斷除那些煩惱的繫縛），此道引彼離系得生（此道就能引導那些煩惱的解脫而生起）。可說此道能證彼滅（就可以說此道能夠證得那些煩惱的滅盡）。以得前果時未得勝果道故（因為在證得前一個果位時，尚未證得殊勝的果位之道）。住果者（安住于果位的人），乃至未起勝果道時（乃至尚未生起殊勝果位之道時），雖先已斷修所斷惑欲一品等（雖然先前已經斷除了修所斷的煩惱，比如欲界的一品等等），但名住果不名後向（但被稱為安住于果位，而不是趨向于更高的果位）。後於何時得先所斷修惑離系無漏得耶（那麼在什麼時候才能獲得先前所斷的修所斷煩惱的解脫和無漏功德呢）？于勝果道現前時得（在殊勝果位之道現前時獲得）。為諸先斷（爲了那些先前斷除），后修斷惑入離生位得前果已（後來通過修道斷除煩惱，進入解脫的境界，證得前一個果位之後），此生定起勝果道耶（這一生一定會生起殊勝果位之道嗎）？理必應然（道理上必然是這樣）。以本論說聖生第四靜慮以上無漏樂根定成就故（因為本論說聖者生於第四禪以上，必定成就無漏的樂根定）。彼障已斷必欣彼故（因為那些障礙已經斷除，必定欣樂於此）。障已斷道易現前故（因為障礙已經斷除，道就容易現前）。如是已依先具倍離及全離欲入見諦者（像這樣，已經依靠先前具備的倍離欲和全離欲而進入見諦的人），十六心位立眾聖別（在十六心位中建立各種聖者的差別）。

【English Translation】 English version There is no initial attainment. Heterogeneous beings are impossible, because they are apart from the summit of existence (Bhavagra). The path of seeing (Darshana-marga) is impossible, because of the cutting off of the afflictions to be abandoned by cultivation (Bhavana-heya). Upon reaching the stage of abiding in the fruition (Phala-stha), the two names are relinquished, meaning they are no longer called 'follower of faith' (Shraddhanusarin) and 'follower of dharma' (Dharmanusarin). Instead, they gain the two names 'liberated by faith' (Shraddha-vimukta) and 'attained to vision' (Drishti-prapta). This also depends on the difference between dull and sharp faculties. Those with dull faculties were previously called 'follower of faith' (Shraddhanusarin), and are now called 'liberated by faith' (Shraddha-vimukta), because the power of faith is superior and liberation is manifest. Those with sharp faculties were previously called 'follower of dharma' (Dharmanusarin), and are now called 'attained to vision' (Drishti-prapta), because the power of wisdom is superior and right view is manifest. Why is it that, having previously cut off one to five, or seven or eight, grades of the afflictions to be abandoned by cultivation (Bhavana-heya) in the desire realm (Kama-dhatu), one grade in the first dhyana (Prathama-dhyana), and so on, up to the ninth grade of affliction in the realm of nothingness (Akincanyayatana), at the sixteenth moment of the mind of knowledge of classes (Dharmajnanakshanti), they are only called Stream-enterer (Srotapanna), Once-returner (Sakridagamin), and Non-returner (Anagamin) fruits, and not 'heading towards Once-returner', 'heading towards Non-returner', or 'heading towards Arhat'? The verse says: 　Among those who have attained the fruits, those who have not attained the superior path of fruition, 　Therefore, not having arisen the superior path, are called abiding in the fruit, not heading towards it. 　　The treatise says: The eight noble ones are established based on the attainment of the noble path (Arya-marga). Therefore, upon initially attaining the fruit, the superior path of fruition has not been attained, because the mind that has attained the fruit does not directly counteract the afflictions to be counteracted by the superior path of fruition. It is not the case that when what is not a counteractive force is present, the path that counteracts it is attained. This principle is definite. Furthermore, it is not the case that at the time of attaining the fruit, the liberation from the afflictions to be abandoned by the superior path of fruition arises. This is because the knowledge of classes (Dharmajnanakshanti) cannot cut off their bondage. If the power of the path can cut off their bondage, this path leads to the arising of their liberation. It can be said that this path can realize their cessation, because at the time of attaining the previous fruit, the superior path of fruition has not been attained. Those who abide in the fruit, until the superior path of fruition has not arisen, although they have previously cut off one grade of the afflictions to be abandoned by cultivation (Bhavana-heya) in the desire realm (Kama-dhatu), etc., are only called abiding in the fruit, and not heading towards the subsequent fruit. When do they obtain the liberation and unconditioned attainment of the afflictions to be abandoned by cultivation (Bhavana-heya) that were previously cut off? They are obtained when the superior path of fruition is present. For those who have previously cut off afflictions and later cultivate to cut off afflictions, having entered the state of liberation and obtained the previous fruit, will this life definitely give rise to the superior path of fruition? It must be so in principle, because this treatise says that noble beings born in the fourth dhyana (Caturtha-dhyana) and above definitely accomplish the unconditioned root of joy (Anasrava-sukha-vedana). Because the obstacles to it have been cut off, they will certainly rejoice in it. Because the obstacles have been cut off, the path easily manifests. Thus, for those who have already entered the path of seeing (Darshana-marga) based on previously possessing double detachment (Dvi-viraga) and complete detachment (Sarva-viraga) from desire, the distinctions among the various noble ones are established in the sixteen moments of mind.

。當約修惑辯漸次生。能對治道分位差別。頌曰。

地地失德九　　下中上各三

論曰。失謂過失。即所治障。德謂功德。即能治道。如先已辯欲修斷惑九品差別。上四靜慮及四無色。應知亦然。生死無非九地攝故。如所治障。一一地中各有九品。諸能治道無間解脫。九品亦然。失德如何。各分九品。謂根本品有下中上。此三各分下中上別。由此失德各分九品。謂下下下中下上。中下中中中上。上下上中上上品。應知此中下下品道勢力能斷上上品障。如是乃至上上品道勢力能斷下下品障。上上品等諸能治德初未有故此德有時上上品等失已無故。應知此中智雖勝惑。未增盛故道名下品。相續中惑雖極難斷。細隨行故障名下品。依如是理應立譬喻。如浣衣位粗垢先除。於後后時漸除細垢。又如粗闇小明能滅。要以大明方滅細闇。失德相對理亦應然。由此可言白勝黑劣。以剎那頃能治道生拔無始來諸惑根故。已辯失德差別九品。次當依彼立聖者別。且諸有學修道位中。總亦名為信解見至。隨位復有多種差別。先應建立都未斷者。頌曰。

未斷修斷失　　住果極七返

論曰。諸住果者。於一切地修所斷失。全未斷時名為預流。生極七返。七返言顯七往返生。是人天中各七生義。極言為顯受生最多。非諸預

【現代漢語翻譯】現代漢語譯本：當修行所生的迷惑逐漸產生，能夠對治這些迷惑的修行道路也有不同的層次和階段。頌文說：『每一層境界都有九種過失需要去除，同時也有九種功德需要修習，分為下、中、上三品，每品又各自分為下、中、上三等。』論述：『過失』指的是需要被去除的障礙，也就是所要對治的煩惱。『功德』指的是能夠對治這些障礙的修行道路。正如之前已經討論過的，想要修習斷除欲界的九品煩惱，上四禪定和四無色定也應該按照同樣的道理來理解，因為生死輪迴都包含在這九地之中。就像所要對治的障礙一樣，每一地中都有九品煩惱，而能夠對治這些煩惱的修行道路，無論是無間道還是解脫道，也同樣有九品。那麼，這些過失和功德是如何被分為九品的呢？根本品分為下、中、上三品，而這三品又各自再分為下、中、上三等。因此，過失和功德就被分爲了九品，即下下品、下中品、下上品、中下品、中中品、中上品、上下品、上中品、上上品。應該知道，這其中下下品的修行道路的力量能夠斷除上上品障，以此類推，直到上上品道的勢力能夠斷除下下品障。上上品等的各種能夠對治的功德，最初是沒有的，所以說這種功德有時會出現上上品等。上上品等的過失已經沒有了，所以說，應該知道，這其中智慧雖然勝過迷惑，但還沒有增長到極盛的程度，所以修行道路被稱為下品。相續中的迷惑雖然極難斷除，但細微的隨行故障被稱為下品。按照這樣的道理，應該設立譬喻。就像洗衣服一樣，先去除粗大的污垢，然後在之後的時間裡逐漸去除細微的污垢。又像粗大的黑暗可以用微弱的光明來驅散，但要用強大的光明才能驅散細微的黑暗。過失和功德的相對關係也應該是這樣。由此可以說，光明勝過黑暗，因為剎那間產生的能夠對治的修行道路，能夠拔除從無始以來就存在的各種迷惑的根源。已經討論了過失和功德的九品差別，接下來應該依據這些差別來建立聖者的區別。而且，各種有學在修行的階段中，總的來說也被稱為信解和見至，隨著階段的不同，又有多種差別。首先應該建立還沒有斷除任何煩惱的人。頌文說：『還沒有斷除修所斷的過失，停留在果位上，最多經歷七次往返生死。』論述：各種停留在果位上的人，對於一切地中修所斷的過失，完全沒有斷除的時候，被稱為預流，最多經歷七次往返生死。『七返』這個詞顯示了七次往返生死，指的是在人道和天道中各自經歷七次生死。『極』這個詞是爲了顯示受生的次數最多，並不是所有的預流者都會經歷七次往返生死。

【English Translation】 English version: When the defilements arising from cultivation gradually appear, there are different levels and stages of the path that can counteract them. The verse says: 'Each realm has nine faults to be removed, and nine merits to be cultivated, divided into lower, middle, and upper grades, each further subdivided into lower, middle, and upper levels.' Commentary: 'Faults' refer to the obstacles to be removed, which are the afflictions to be overcome. 'Merits' refer to the paths of practice that can counteract these obstacles. Just as we have discussed the nine grades of afflictions in the desire realm, the four dhyanas and four formless realms should be understood in the same way, as samsara is contained within these nine realms. Just as the obstacles to be overcome have nine grades in each realm, the paths of practice that can counteract these afflictions, whether they are paths of immediate cessation or paths of liberation, also have nine grades. How are these faults and merits divided into nine grades? The fundamental grade is divided into lower, middle, and upper grades, and each of these three grades is further divided into lower, middle, and upper levels. Therefore, faults and merits are divided into nine grades: lower-lower, lower-middle, lower-upper, middle-lower, middle-middle, middle-upper, upper-lower, upper-middle, and upper-upper. It should be known that the power of the lower-lower grade of the path of practice can cut off the upper-upper grade of obstacles, and so on, until the power of the upper-upper grade of the path can cut off the lower-lower grade of obstacles. The various merits that can counteract afflictions, such as the upper-upper grade, do not exist initially, so it is said that this merit sometimes appears as the upper-upper grade. The faults of the upper-upper grade are already gone, so it should be known that although wisdom surpasses delusion, it has not yet increased to its peak, so the path of practice is called the lower grade. Although the delusions in the continuum are extremely difficult to cut off, the subtle accompanying faults are called the lower grade. According to this principle, metaphors should be established. Just like washing clothes, first remove the large stains, and then gradually remove the fine stains later. Also, like coarse darkness can be dispelled by weak light, but strong light is needed to dispel fine darkness. The relative relationship between faults and merits should also be like this. Therefore, it can be said that light overcomes darkness, because the path of practice that arises in an instant can uproot the roots of various delusions that have existed since beginningless time. Having discussed the nine grades of difference between faults and merits, we should next establish the distinctions between sages based on these differences. Moreover, various learners in the stage of practice are generally called those of faith and understanding and those who have attained the vision, and there are many differences depending on the stage. First, we should establish those who have not yet cut off any afflictions. The verse says: 'Those who have not yet cut off the faults to be abandoned by cultivation, remain in the fruition, and experience at most seven rebirths.' Commentary: Various people who remain in the fruition, when they have not completely cut off the faults to be abandoned by cultivation in all realms, are called stream-enterers (Srotapanna), and experience at most seven rebirths. The word 'seven returns' indicates seven rebirths, referring to experiencing seven rebirths each in the human and heavenly realms. The word 'at most' is to show that the number of rebirths is the maximum, and not all stream-enterers experience seven rebirths.

流皆定七返。故契經說。極七返生。是彼最多。七返生義。經說。與此義無差別。諸無漏道總名為流。由此為因趣涅槃故。預言為顯最初至得彼預流故。說名預流。此預流名為目何義。若初得道名為預流。則預流名應目第八。若初得果名為預流。則倍離欲全離欲者。至道類智應名預流。此預流名目初得果。然倍離欲全離欲者。至道類智不名預流。約修惑斷立彼果故。預流必依遍得果者。初所得果以立名故。一來不還非定初得。唯有此果必初得故。何緣此名不目第八。未具得向果無漏道故。未具得見修無漏道故。未遍至得現觀流故。八忍八智名現觀流。道類智時皆具至得。是故第八不名預流。由此預流唯是初果。彼從此後欲人天中各受七生。應言十四。何故說彼極受七生。此責不然。七數等故。如七葉樹及七處善聖道力故不過七有。中間雖有聖道現前。餘業力持不證圓寂。唯依佛出世有別解律儀故。彼第七有。若不遇佛法便在家得阿羅漢果。既得果已必不住家。苾芻威儀法爾成就。雖不會遇前佛所說。而於余命生極厭心。不經久時便入圓寂若於人趣得預流果。人中滿七。天準應知。非聖亦有極七返生。相續成熟得涅槃義。然非決定。是故不說。已辯修惑都未斷者名預流果極七返生。今次應辯斷位眾聖。且應建立一來向果

【現代漢語翻譯】現代漢語譯本流（Srota-āpanna）皆必定經歷七次生死輪迴。所以契經上說，最多經歷七次轉生。七次轉生的含義，經文的解釋與此沒有差別。各種無漏道（Anāsrava-mārga）總稱為流（Srota），因為以此為因才能趣向涅槃（Nirvāṇa）。預言是爲了顯示最初證得此預流（Srota-āpanna）果位，所以稱為預流。那麼，這個預流的名稱指的是什麼意義呢？如果最初得道稱為預流，那麼預流的名稱應該指的是第八忍位（金剛智）。如果最初得果稱為預流，那麼已經減少或完全斷除欲界煩惱的人，在證得道類智（Dharmānvyakṣānti-jñāna）時，也應該稱為預流。這個預流的名稱指的是初果。然而，已經減少或完全斷除欲界煩惱的人，在證得道類智時，不稱為預流，因為預流是根據斷除修惑（Bhāvanā-heya）的程度而設立的果位。預流必定是依據普遍證得果位的人，以最初證得的果位來命名的。一來（Sakṛdāgāmin）和不還（Anāgāmin）果位並非必定是最初證得的，只有預流果位必定是最初證得的。為什麼這個名稱不指第八忍位呢？因為尚未完全證得趨向果位的無漏道，尚未完全證得見道（Darśana-mārga）和修道（Bhāvanā-mārga）的無漏道，尚未普遍證得現觀流（Abhisamaya-srota）。八忍（Aṣṭa-kṣānti）和八智（Aṣṭa-jñāna）稱為現觀流，在道類智時都已經完全證得，所以第八忍位不稱為預流。因此，預流唯指初果。他們從此以後在欲界的人天之中各自受生七次，應該說是十四次，為什麼說他們最多受生七次呢？這種責難是不對的，因為七是一個約數。如同七葉樹以及七處善聖道的力量，所以不會超過七有（七次輪迴）。中間即使有聖道現前，也會因為其餘業力的支援而不能證得圓寂（Parinirvāṇa）。只有依靠佛陀出世才有別解脫律儀（Prātimokṣa），所以在第七次受生時，如果不遇到佛法，便會在家證得阿羅漢果（Arhat）。既然證得果位，必定不會住在家裡，比丘（Bhikṣu）的威儀自然成就。即使不會遇到前佛所說的法，也會在剩餘的生命中產生極大的厭離心，不久便進入圓寂。如果在人趣證得預流果，那麼在人中滿七次受生，天界的情況也應該依此推知。非聖者也有最多七次轉生，相續成熟而證得涅槃的意義，但並非是決定的，所以不說。已經辨析了修惑完全沒有斷除的人稱為預流果，最多受生七次的情況。現在接下來應該辨析斷除煩惱的聖者，首先應該建立一來向果（Sakṛdāgāmi-pratipannaka）。

【English Translation】 English version All Srota-āpanna (stream-enterers) are destined to undergo seven rebirths. Therefore, the sutras say that they experience a maximum of seven rebirths. The meaning of seven rebirths, as explained in the scriptures, is no different from this. All Anāsrava-mārga (paths of non-outflow) are collectively called Srota (stream), because they are the cause for reaching Nirvāṇa (liberation). The prediction is to show that the first attainment of this Srota-āpanna (stream-enterer) state is why it is called Srota-āpanna. So, what does the name Srota-āpanna refer to? If the initial attainment of the path is called Srota-āpanna, then the name Srota-āpanna should refer to the eighth forbearance (Kṣānti, acceptance). If the initial attainment of the fruit is called Srota-āpanna, then those who have reduced or completely eliminated desires, upon attaining Dharmānvyakṣānti-jñāna (knowledge of conformity), should also be called Srota-āpanna. The name Srota-āpanna refers to the first fruit. However, those who have reduced or completely eliminated desires, upon attaining Dharmānvyakṣānti-jñāna, are not called Srota-āpanna, because Srota-āpanna is established based on the degree of eliminating Bhāvanā-heya (defilements of cultivation). Srota-āpanna must be based on those who have universally attained the fruit, named after the first fruit attained. Sakṛdāgāmin (once-returner) and Anāgāmin (non-returner) are not necessarily the first fruits attained; only Srota-āpanna is necessarily the first fruit attained. Why does this name not refer to the eighth forbearance? Because one has not fully attained the Anāsrava-mārga (path of non-outflow) that leads to the fruit, has not fully attained the Darśana-mārga (path of seeing) and Bhāvanā-mārga (path of cultivation) of the Anāsrava-mārga, and has not universally attained the Abhisamaya-srota (stream of realization). The Aṣṭa-kṣānti (eight forbearances) and Aṣṭa-jñāna (eight knowledges) are called the stream of realization; at the time of Dharmānvyakṣānti-jñāna, all are fully attained, so the eighth forbearance is not called Srota-āpanna. Therefore, Srota-āpanna only refers to the first fruit. After this, they will each be reborn seven times in the human and heavenly realms of the desire realm, which should be said to be fourteen times. Why is it said that they will be reborn a maximum of seven times? This accusation is incorrect because seven is an approximate number. Like the seven-leaved tree and the power of the seven aspects of the noble path, they will not exceed seven existences (seven rebirths). Even if the noble path manifests in between, they will not attain Parinirvāṇa (complete liberation) due to the support of other karmic forces. Only by relying on the Prātimokṣa (individual liberation vows) when the Buddha appears in the world, will they attain Arhat (worthy one) in the seventh rebirth if they do not encounter the Buddha's teachings. Once they attain the fruit, they will certainly not stay at home, and the demeanor of a Bhikṣu (monk) will naturally be accomplished. Even if they do not encounter the teachings of the previous Buddha, they will generate great aversion in the remaining life and soon enter Parinirvāṇa. If one attains the Srota-āpanna fruit in the human realm, then one will be reborn seven times in the human realm, and the situation in the heavenly realm should be inferred accordingly. Non-saints also have a maximum of seven rebirths, maturing continuously to attain the meaning of Nirvāṇa, but it is not certain, so it is not discussed. We have already analyzed the situation where those who have not completely eliminated the defilements of cultivation are called Srota-āpanna, and they will be reborn a maximum of seven times. Now, we should analyze the saints who have eliminated defilements, and first establish the Sakṛdāgāmi-pratipannaka (once-returner).

。頌曰。

斷欲三四品　　三二生家家　斷至五二向　　斷六一來果

論曰。即預流者進斷修惑。若三緣具轉名家家。一由斷惑。斷欲修惑三四品故。謂或於先異生位斷。或今預流進修位斷。二由成根。得能治彼無漏根故。謂已成就彼能治道三品四品無漏諸根。三由受生。更受欲有三二生故。謂斷三品更受三生。若斷四品更受二生。此三二生由異生位。造作及增長。感三二生業。非諸聖者。于聖位中。更能新作。牽後有業。以背生死向涅槃故。由此契經說諸聖者唯受故業更不造新。若三緣中隨闕一種闕二全闕不名家家。何故成根。頌中不說預流果后說進斷惑成能治彼無漏諸根。義準已成。故不具說。若爾應不說三二生言說。斷三四品義已成故。謂已進斷三四品惑。決定余有三生二生。故說家家相不圓滿。則應于頌更說等聲。方可具收家家三相。或應不說三二生言。然頌中言三二生者。以有增進。于所受生。或少或無。或過此故。應知總有二種家家。一天家家。謂欲天趣生三二家而證圓寂。或一天處。或二或三。二人家家。謂於人趣生三二家而證圓寂。或一洲處。或二或三。若有七生。生不滿七。非家家位。中間涅槃。何類所攝。攝屬七生。七中極聲。顯極多故。由此已顯生未滿前得般涅槃。亦是彼攝。根

【現代漢語翻譯】現代漢語譯本：偈頌說：斷除欲界三四品（指欲界的煩惱）的修惑，稱為『家家』（Sotāpanna，須陀洹），還要在欲界中經歷三生或二生。斷除五六品（指欲界的煩惱）的修惑，是『一來果』（Sakadāgāmin，斯陀含）。

論述：也就是說，預流（Sotāpanna，須陀洹）之人進一步斷除修惑。如果三個條件都具備，就轉名為『家家』。一是由斷惑：因為斷除了欲界修惑的三品或四品。也就是說，或者在先前的異生位（凡夫位）斷除，或者在現在的預流進修位斷除。二是由成根：得到了能夠對治這些煩惱的無漏根（指無漏智）。也就是說，已經成就了能夠對治這些煩惱的三品或四品的無漏諸根。三是由受生：還要在欲界中經歷三生或二生。也就是說，斷除三品煩惱的，還要經歷三生；斷除四品煩惱的，還要經歷二生。這三生或二生，是由異生位（凡夫位）所造作和增長的，感得三生或二生的業力所致。而不是聖者在聖位中，還能新造牽引後有的業力，因為他們已經背離生死，趨向涅槃。因此，契經上說，諸聖者只承受過去的業力，不再造新的業力。如果這三個條件中缺少一個、兩個或全部缺少，就不能稱為『家家』。為什麼成就無漏根，在偈頌中不說預流果之後說進斷惑，成就能夠對治這些煩惱的無漏諸根呢？這是因為義理上已經包含，所以不具體說明。如果這樣，就不應該說『三二生』，因為說斷除三四品煩惱的意義已經成立了。也就是說，已經進斷了三四品煩惱，就決定還要經歷三生或二生。所以說『家家』的相狀不圓滿，那麼就應該在偈頌中再說一個『等』字，才能完整地包含『家家』的三種相狀。或者應該不說『三二生』。然而，偈頌中說『三二生』，是因為在所受的生中，會有增進，或者少，或者沒有，或者超過這個數量。應該知道總共有兩種『家家』：一是天家家，指在欲天趣中經歷三生或二生而證得圓寂，或者在一個天處，或者在兩個，或者在三個。二是人家家，指在人趣中經歷三生或二生而證得圓寂，或者在一個洲處，或者在兩個，或者在三個。如果有七生，但還沒有經歷滿七生就中間涅槃的，屬於哪一類呢？屬於七生類，因為『七中極』表示最多。由此已經表明，在還沒有經歷滿七生之前就得到般涅槃的，也屬於這一類。根

【English Translation】 English version: The verse says: 'Having cut off the three or four grades of desire (referring to the afflictions of the desire realm), one is called a 'one-gone-to-one-more-birth' (Sotāpanna), and must still experience three or two births in the desire realm. Having cut off the five or six grades (referring to the afflictions of the desire realm), one is a 'once-returner' (Sakadāgāmin).'

The treatise says: That is to say, the stream-enterer (Sotāpanna) further cuts off the afflictions of cultivation. If three conditions are met, one is renamed 'one-gone-to-one-more-birth'. First, by cutting off afflictions: because one has cut off the three or four grades of afflictions of cultivation in the desire realm. That is to say, either one has cut them off in the previous ordinary being stage (the stage of a common person), or one cuts them off in the current stream-enterer's stage of further cultivation. Second, by achieving roots: one has obtained the non-outflow roots (referring to non-outflow wisdom) that can cure these afflictions. That is to say, one has already achieved the three or four grades of non-outflow roots that can cure these afflictions. Third, by receiving births: one must still experience three or two births in the desire realm. That is to say, one who has cut off three grades of afflictions must still experience three births; one who has cut off four grades of afflictions must still experience two births. These three or two births are caused by the karma created and increased in the ordinary being stage (the stage of a common person), which leads to the experience of three or two births. It is not that the sages in the sage stage can still newly create karma that leads to future existence, because they have already turned away from birth and death and are heading towards Nirvana. Therefore, the sutras say that the sages only bear the past karma and do not create new karma. If one, two, or all three of these conditions are missing, one cannot be called a 'one-gone-to-one-more-birth'. Why is the achievement of non-outflow roots not mentioned in the verse after the stream-entry fruit, but instead the further cutting off of afflictions and the achievement of non-outflow roots that can cure these afflictions are mentioned? This is because the meaning is already implied, so it is not specifically stated. If so, one should not say 'three or two births', because the meaning of cutting off three or four grades of afflictions has already been established. That is to say, having already cut off three or four grades of afflictions, it is determined that one must still experience three or two births. Therefore, the characteristics of 'one-gone-to-one-more-birth' are not complete, then one should add an 'etc.' in the verse to fully include the three characteristics of 'one-gone-to-one-more-birth'. Or one should not say 'three or two births'. However, the verse says 'three or two births' because there will be progress in the births received, either less, or none, or more than this number. It should be known that there are two types of 'one-gone-to-one-more-birth' in total: one is the heavenly 'one-gone-to-one-more-birth', referring to experiencing three or two births in the desire realm heavens and attaining perfect stillness, either in one heavenly place, or in two, or in three. The other is the human 'one-gone-to-one-more-birth', referring to experiencing three or two births in the human realm and attaining perfect stillness, either in one continent, or in two, or in three. If there are seven births, but one attains Nirvana in the middle before experiencing all seven births, to which category does one belong? One belongs to the category of seven births, because 'the most among seven' indicates the most. From this, it is already clear that one who attains Parinirvana before experiencing all seven births also belongs to this category. Root

最鈍者。具經七生。非諸利根生定滿七。寧無斷五亦名家家。以斷五時必斷第六。非一品惑能障得果。猶如一間未越界故。即預流者。進斷欲界一品修惑。乃至五品。應知轉名一來果向。若斷第六成一來果。彼往天上一來人間。而般涅槃名一來果。過此以後更無生故。即由此義證家家中。若天家家。受三生者。人間受二。天上受三受二生者。人一天二。如應例釋人中家家。若謂不然。彼一來果有何異彼二生家家。彼貪瞋癡唯餘下品。故即一來果名薄貪瞋癡。已辯一來向果差別。次應建立不還向果。頌曰。

斷七或八品　　一生名一間　此即第三向　　斷九不還果

論曰。即一來者。進斷余惑。若三緣具轉名一間。一由斷惑。斷欲界中修斷七品或八品故。二由成根。得能治彼無間解脫無漏根故。三由受生。更受欲有天或人中餘一生故。若三緣中隨闕一種闕二全闕不名一間。成無漏根。頌中不說及應復說。一生所因。準家家中如應當釋。所言間者。是隙異名。謂彼位中由有一隙容一生故未得涅槃。或此間名目間隔義。謂于彼位有餘一生為間隔故不證圓寂。有一間者。說名一間。如何有餘一品修惑能為障礙令受欲界生。名為一間。未得不還果。若斷此品便為超越欲界所繫諸業煩惱異熟等流二果地故。彼極為礙容

【現代漢語翻譯】現代漢語譯本對於最遲鈍的人來說，需要經歷七次轉生。並非所有利根之人都能在七次轉生內證得禪定圓滿。即使沒有斷除五下分結（五種束縛眾生的煩惱：身見、戒禁取見、疑、貪慾、嗔恚），也可以被稱為『家家』（Kula-kula，指須于若干家庭中往返受生者）。因為斷除五下分結時，必定會斷除第六種煩惱（指色界的貪慾）。即使只剩下一品惑（指最微細的煩惱），也能障礙證果，就像只隔著一間屋子，尚未越過邊界一樣。也就是說，預流果（Srota-apanna，入流者）之人，進一步斷除欲界的一品修惑，乃至五品，應當知道會轉名為一來果向（Sakrdagami-pratipannaka，一來向）。如果斷除第六品，就成就一來果（Sakrdagami-phala，一來果）。他們往生到天界一次，再來人間一次，然後般涅槃（Parinirvana，完全的涅槃），這被稱為一來果。因為過了這個階段，就不會再有轉生了。正因為這個道理，可以證明『家家』的含義。如果是天界的『家家』，需要受三次轉生，那麼人間就需要受兩次。如果是天上受三次受兩次轉生，那麼人間就是一次，天上兩次。應該按照相應的例子來解釋人間『家家』的含義。如果說不是這樣，那麼一來果和需要兩次轉生的『家家』有什麼區別呢？因為一來果的貪、嗔、癡只剩下下品，所以一來果也被稱為薄貪、嗔、癡。以上已經辨析了一來向和一來果的差別，接下來應該建立不還向和不還果。頌文說：『斷七或八品，一生名一間，此即第三向，斷九不還果。』論述說：也就是一來果之人，進一步斷除剩餘的煩惱。如果三個條件都具備，就會轉名為一間（Antara，中間）。一是由於斷惑，斷除了欲界中修所斷的七品或八品煩惱。二是由成就根，獲得了能夠對治這些煩惱的無間解脫無漏根（Anasrava-indriya，無漏根）。三是由受生，還會再欲界天或人間受一次轉生。如果這三個條件中缺少任何一個，缺少兩個，或者全部缺少，都不能稱為『一間』。成就無漏根，頌文中沒有說，應該補充說明。一生所因，參照『家家』中的解釋，應該按照相應的例子來解釋。所說的『間』，是『隙』的另一種說法。意思是說，在這個階段，由於還存在一個空隙，容許一次轉生，所以還沒有證得涅槃。或者這個『間』字，是間隔的意思。意思是說，在這個階段，還有一次轉生作為間隔，所以沒有證得圓寂。有一個間隔的人，就被稱為『一間』。為什麼只剩下一品修惑，就能成為障礙，導致需要在欲界受生，被稱為『一間』呢？如果斷除了這一品，就超越了欲界所繫的一切業、煩惱、異熟果、等流果這兩種果地。這一品煩惱極其礙事，容許一次轉生。

【English Translation】 English version For the dullest, it takes seven lives. Not all sharp-witted beings attain complete Samadhi within seven lives. Even without severing the five lower fetters (the five afflictions that bind beings: self-view, clinging to rites and rituals, doubt, sensual desire, and ill-will), one can still be called a 'Kula-kula' (meaning one who must return to several families to be reborn). Because when the five lower fetters are severed, the sixth affliction (desire for the realm of form) is necessarily severed as well. Even a single category of delusion (the most subtle affliction) can obstruct the attainment of fruition, just like being separated by a single room, not having crossed the boundary. That is to say, a Stream-enterer (Srota-apanna, one who has entered the stream), further severs one category of cultivation-related afflictions in the desire realm, up to five categories, and should be known as turning towards the Once-Returner (Sakrdagami-pratipannaka, heading for once-returning). If the sixth category is severed, one achieves the Once-Returner fruition (Sakrdagami-phala, the fruit of once-returning). They are born in the heavens once, and return to the human realm once, and then attain Parinirvana (complete Nirvana), which is called the Once-Returner fruition. Because after this stage, there will be no more rebirths. It is precisely because of this principle that the meaning of 'Kula-kula' can be proven. If it is a 'Kula-kula' in the heavens, requiring three rebirths, then in the human realm, it requires two. If it is three rebirths in the heavens and two rebirths, then in the human realm, it is one, and in the heavens, it is two. The meaning of 'Kula-kula' in the human realm should be explained according to corresponding examples. If it is said that it is not like this, then what is the difference between the Once-Returner and the 'Kula-kula' who needs two rebirths? Because the greed, hatred, and delusion of the Once-Returner only have the inferior category remaining, the Once-Returner is also called one with thin greed, hatred, and delusion. The differences between the path to Once-Returning and the fruit of Once-Returning have been distinguished above. Next, the path to Non-Returning and the fruit of Non-Returning should be established. The verse says: 'Severing seven or eight categories, one life is called an Intermediary, this is the third path, severing nine, the Non-Returner fruition.' The treatise says: That is, the Once-Returner further severs the remaining afflictions. If three conditions are met, it will be transformed into an Intermediary (Antara, intermediate). First, due to severing afflictions, severing seven or eight categories of cultivation-related afflictions in the desire realm. Second, by achieving the root, obtaining the non-outflow root (Anasrava-indriya, root without outflows) that can counteract these afflictions with uninterrupted liberation. Third, by receiving rebirth, still receiving one more rebirth in the desire realm heavens or human realm. If any one of these three conditions is missing, two are missing, or all are missing, it cannot be called an 'Intermediary'. Achieving the non-outflow root is not mentioned in the verse, and should be supplemented. The cause of one life should be explained according to corresponding examples, referring to the explanation in 'Kula-kula'. The so-called 'Intermediary' is another name for 'gap'. It means that in this stage, because there is still a gap allowing one rebirth, Nirvana has not yet been attained. Or the word 'Intermediary' means interval. It means that in this stage, there is still one rebirth as an interval, so complete tranquility has not been attained. One who has an interval is called an 'Intermediary'. Why is it that only one category of cultivation-related afflictions remains, and it can become an obstacle, causing rebirth in the desire realm, and is called an 'Intermediary'? If this category is severed, then one transcends all the karma, afflictions, resultant fruits, and outflowing fruits related to the desire realm, these two fruitions. This category of affliction is extremely obstructive, allowing one rebirth.

更受生。斷六品時未越彼地。故無斷五中間受生。現身不能證一來果。即斷修惑七八品者。應知亦名不還果向。先斷三四七八品惑入見諦者。后得果時即名家家。及一間不。此未名曰家家一間。未得治彼無漏根故。初得果位果道現前。爾時未修勝果道故。要至后位起勝果道。方得名曰家家一間。治彼無漏根爾時方得故。即先成就一來果者。斷欲界惑九品盡時。舍一來名得不還果。必不還受欲界生故。此或名為五下結斷。此據集斷密作是說。必無五結俱時斷理。或二或三先已斷故。依不還位。諸契經中以種種門建立差別。今次應辯彼差別相。頌曰。

此中生有行　　無行般涅槃　上流若雜修　　能往色究竟　超半超遍歿　　余能往有頂　行無色有四　　住此般涅槃

論曰。此不還者。總說有七。且行色界差別有五。一中般涅槃。二生般涅槃。三有行般涅槃。四無行般涅槃。五者上流。此于中間般涅槃故。說此名曰中般涅槃。如是應知。此于生已。此由有行。此由無行般涅槃故。名生般等。此上流故名為上流。言中般者。謂有一類補特伽羅。已於生結得非擇滅。起結不爾。彼于欲界遇逼惱緣之所逼惱。便能自勉修斷余結殊勝加行。加行未滿遇捨命緣。遂致命終。由起結力受色中有。厭多苦故。乘前起道進

【現代漢語翻譯】現代漢語譯本更會再次受生。斷除六品煩惱時，尚未超越欲界，因此沒有斷除五品煩惱時在『中間』受生的情況。如果現在身體不能證得一來果，即使斷除了七、八品修惑的人，也應該知道這被稱為『不還果向』（Anāgāmi-phala-pratipannaka，趨向不還果的修行者）。先斷除三、四、七、八品煩惱而進入見諦位的人，之後證得果位時，就被稱為『家家』（Sakadāgāmin，一來果）和『一間』（Ekavīci，一種不還果）。這裡（指斷六品惑時）還不能稱為『家家』或『一間』，因為還沒有獲得能對治這些煩惱的無漏根。最初獲得果位時，果道現前，那時還沒有修習殊勝的果道，必須到後來的階段，生起殊勝的果道，才能被稱為『家家』或『一間』，那時才能獲得對治煩惱的無漏根。如果先成就了一來果，當欲界煩惱九品全部斷盡時，就捨棄『一來』的名稱，獲得『不還果』（Anāgāmi，不還果），必定不會再回到欲界受生。這也可以被稱為『五下分結斷』（pañcāvarabhāgīya-saṃyojana，導致眾生流轉于欲界的五種煩惱）。這是根據『集斷』（ekatobhāga，一次性地斷除）的觀點而說的，實際上不可能同時斷除五種結，因為其中兩種或三種可能已經被先斷除了。根據不還果位，各種契經中以各種方式建立差別，現在應該辨析這些差別的相狀。頌曰：

『此中生有行，無行般涅槃，上流若雜修，能往色究竟，超半超遍歿，余能往有頂，行無色有四，住此般涅槃。』

論曰：這些不還果，總的來說有七種。首先，就『行』（gati，趣向）的差別來說，有五種：一、中般涅槃（antarāparinirvāyin，中般涅槃者），二、生般涅槃（upapadyaparinirvāyin，生般涅槃者），三、有行般涅槃（sasaṃkhāraparinirvāyin，有行般涅槃者），四、無行般涅槃（asaṃkhāraparinirvāyin，無行般涅槃者），五、上流（ūrdhvasrotas，上流者）。因為他們于『中間』般涅槃，所以被稱為『中般涅槃』。同樣，應該知道，因為他們于『生』之後，因為他們通過『有行』，因為他們通過『無行』般涅槃，所以被稱為『生般』等等。因為他們向上流，所以被稱為『上流』。所謂『中般』，是指有一類補特伽羅（pudgala，補特伽羅），已經對『生結』（bhava-saṃyojana，對存在的執著）獲得了非擇滅（pratisaṃkhyā-nirodha，通過智慧斷滅煩惱），但『起結』（煩惱的生起）並非如此。他們在欲界遇到逼惱的因緣所逼迫，便能自我勉勵，修斷剩餘的煩惱，進行殊勝的加行。加行尚未圓滿，就遇到了捨命的因緣，於是命終。由於『起結』的力量，受生於色界『中有』（antarābhava，中陰身），因為厭惡諸多痛苦，憑藉之前的『起道』（煩惱生起之道）而前進。

【English Translation】 English version They will be reborn again. When the sixth level of affliction is severed, they have not yet transcended the desire realm, so there is no rebirth in the 'intermediate' state when the five levels of affliction are severed. If one cannot attain the Once-Returner fruit in their current life, it should be known that even those who have severed the seventh and eighth levels of afflictions are called 'approaching the Non-Returner fruit' (Anāgāmi-phala-pratipannaka, one who is progressing towards the fruit of Non-Returning). Those who first sever the third, fourth, seventh, and eighth levels of affliction and enter the stage of seeing the truth, are called 'One-Returner' (Sakadāgāmin, Once-Returner) and 'One Interval' (Ekavīci, a type of Non-Returner) when they later attain the fruit. Here (referring to severing the sixth level of affliction), they cannot yet be called 'One-Returner' or 'One Interval' because they have not yet obtained the non-outflow root that can counteract these afflictions. When the fruit path first appears upon attaining the fruit, they have not yet cultivated the superior fruit path at that time. They must reach a later stage and generate the superior fruit path to be called 'One-Returner' or 'One Interval,' and only then can they obtain the non-outflow root to counteract the afflictions. If one first achieves the Once-Returner fruit, when all nine levels of desire realm afflictions are completely severed, they abandon the name 'Once-Returner' and attain the 'Non-Returner fruit' (Anāgāmi, Non-Returner), and will definitely not return to the desire realm for rebirth. This can also be called 'severing the five lower fetters' (pañcāvarabhāgīya-saṃyojana, the five fetters that bind beings to the desire realm). This is said according to the perspective of 'collective severance' (ekatobhāga, severing all at once), but it is actually impossible to sever all five fetters simultaneously, because two or three of them may have already been severed beforehand. Based on the Non-Returner position, various sutras establish distinctions in various ways, and now we should analyze these different characteristics. The verse says:

'Among these, there are intermediate, arising, with effort, without effort, and upstream attainers of Nirvana. Those who cultivate mixed practices can go to the Pure Abode realm. Some pass away after exceeding half, some after exceeding all, while others can go to the Peak of Existence. Those who practice in the formless realms have four, and abide here to attain Nirvana.'

The treatise says: These Non-Returners, generally speaking, are of seven types. First, in terms of the difference in 'course' (gati, direction), there are five types: 1. Intermediate Nirvana Attainer (antarāparinirvāyin, one who attains Nirvana in the intermediate state), 2. Arising Nirvana Attainer (upapadyaparinirvāyin, one who attains Nirvana upon arising), 3. Nirvana Attainer with Effort (sasaṃkhāraparinirvāyin, one who attains Nirvana with effort), 4. Nirvana Attainer without Effort (asaṃkhāraparinirvāyin, one who attains Nirvana without effort), 5. Upstream Attainer (ūrdhvasrotas, one who goes upstream). Because they attain Nirvana in the 'intermediate' state, they are called 'Intermediate Nirvana Attainers.' Similarly, it should be known that because they attain Nirvana after 'arising,' because they attain Nirvana through 'effort,' because they attain Nirvana through 'without effort,' they are called 'Arising Nirvana Attainers' and so on. Because they go upstream, they are called 'Upstream Attainers.' The so-called 'Intermediate Nirvana Attainer' refers to a type of individual (pudgala, person) who has already obtained the non-selective cessation (pratisaṃkhyā-nirodha, cessation through wisdom) of the 'fetter of existence' (bhava-saṃyojana, attachment to existence), but the 'arising fetters' (the arising of afflictions) are not like that. When they encounter distressing conditions in the desire realm, they can encourage themselves to cultivate and sever the remaining fetters, engaging in superior practices. Before the practices are completed, they encounter the condition of abandoning life, and thus die. Due to the power of the 'arising fetters,' they are born in the 'intermediate existence' (antarābhava, intermediate state) of the form realm, and because they detest much suffering, they advance by relying on the previous 'path of arising' (the path of the arising of afflictions).

斷余結。成阿羅漢得般涅槃。言生般者。謂有一類補特伽羅。由先具造順起生業及增長故。欲界歿已受色界生。由具勤修速進道故。生已不久成阿羅漢。盡其壽量方般涅槃。約有餘依說為生般。非才生已便般無餘。彼舍壽中無自在故。言有行般無行般者。謂有一類補特伽羅。生已多時方成無學。于中有一勇猛精進。有一稟性慢緩懈怠。如次名為有行無行。謂若一類先欲界中依不息加行三摩地力。斷五下分結成不還果。後生色界經于多時。還能進修前種類道成阿羅漢。名有行般。無行般者。與此相違。或色界生經多時已。依止苦行解脫余結名有行般。以彼修習依功用道般涅槃故。與此相違名無行般。豈不中般生般現般所依止行。亦有此故。應立有行無行般名。無如是失。此義雖等而彼各有差別位故。謂中般等雖亦定依苦行樂行解脫余結。而彼各有分位不同。對此名為不共差別。此無如是分位別故。約道不同顯其差別。如何以此例彼令同。故於此中所辯無失。由此有說。二差別者。由緣有為無為聖道。如其次第得涅槃故。應知亦無。余同此失。然有經說無行在先。亦有經中先說有行。時既無異隨說無違。有行可尊故我先說。言上流者。謂有一類補特伽羅。上流有增。非初生處即證圓寂。謂欲界歿往色界生。未即于中能證圓

【現代漢語翻譯】現代漢語譯本斷除煩惱結縛，成就阿羅漢（Arahan：斷盡一切煩惱，應受人天供養的聖者）果位，證入般涅槃（Parinirvana：完全的涅槃，指死亡）。說到『生般』，是指有一類補特伽羅（Pudgala：個體，人）。由於先前造作了順於生起的業，並且增長了這些業力，所以在欲界（Kamadhatu：眾生居住的，有情慾的世界）死後，會再次受生。由於他們具備勤奮修習、迅速進步的道力，所以在受生后不久就能成就阿羅漢果位，直到壽命終盡才證入般涅槃。這種情形是就『有餘依』（Sopadhisesa：還有煩惱的殘餘）來說的，所以稱為『生般』，而不是說一生下來就立刻證入『無餘依』（Anupadhisesa：沒有煩惱的殘餘）涅槃，因為他們在捨棄壽命時並沒有完全的自在。說到『有行般』和『無行般』，是指有一類補特伽羅，在受生后經過很長時間才成就無學果位（Asaiksa：不再需要學習的果位，即阿羅漢果）。其中，有一類人勇猛精進，有一類人天性遲緩懈怠，依次稱為『有行』和『無行』。也就是說，如果有一類人在先前的欲界中，依靠不間斷地修行三摩地（Samadhi：禪定）的力量，斷除了五下分結（五種束縛地獄眾生的煩惱結縛），成就了不還果（Anagamin：不再返回欲界的聖者果位）。後來往生到色界（Rupadhatu：有形物質的世界）后，經過很長時間，還能繼續修習先前那種類的道，成就阿羅漢果位，這就叫做『有行般』。『無行般』則與此相反。或者，在色界受生后經過很長時間，依靠苦行解脫了剩餘的煩惱結縛，這叫做『有行般』，因為他們是依靠功用道（通過努力修行而證悟的道路）證入般涅槃的。與此相反，就叫做『無行般』。難道中般（Antara-parinibbāyin：于中陰身階段入滅者）、生般、現般（Upahacca-parinibbāyin：經歷痛苦后入滅者）所依止的修行，也有這種情況嗎？應該也設立『有行般』和『無行般』的名稱吧？不會有這樣的過失。雖然意義相同，但它們各有不同的階段。也就是說，中般等雖然也必定依靠苦行或樂行來解脫剩餘的煩惱結縛，但它們各有不同的分位，對於這些分位來說，這是不共的差別。而這裡沒有這樣的分位差別，所以是就道力的不同來顯示它們的差別。怎麼能用這個例子來類比它們，使它們相同呢？所以，在這裡所辨析的並沒有過失。因此，有人說，這兩種差別，是由於緣于有為（有生滅變化的）和無為（沒有生滅變化的）聖道，從而次第證得涅槃的緣故。應當知道，這也是沒有道理的，因為這同樣有上述的過失。然而，有的經中說『無行』在先，也有的經中先說『有行』。既然時間上沒有差異，那麼隨順哪種說法都沒有違背。因為『有行』值得尊敬，所以我先說。說到『上流』，是指有一類補特伽羅，他們的上流有增長，而不是在最初受生的地方就證得圓寂。也就是說，從欲界死後往生到色界，但不能立刻在那裡證得圓寂。

【English Translation】 English version They sever the bonds and become Arhats (Arahan: a perfected being who has eliminated all defilements and is worthy of veneration by humans and gods), attaining Parinirvana (Parinirvana: complete Nirvana, referring to death). Regarding 'Sopadhisesa-parinibbāyin' (attaining Nirvana after rebirth), it refers to a type of Pudgala (Pudgala: individual, person) who, due to previously creating karma conducive to rebirth and increasing that karma, is reborn after dying in the Kamadhatu (Kamadhatu: the desire realm, the world of sentient beings with desires). Because they possess the power of diligently cultivating the path of rapid progress, they become Arhats soon after rebirth and attain Parinirvana only at the end of their lifespan. This situation is described as 'Sopadhisesa-parinibbāyin' because it refers to 'with remainder of clinging', not that they immediately attain 'Anupadhisesa-parinibbāyin' (Nirvana without remainder of clinging) upon rebirth, as they do not have complete freedom in relinquishing their lifespan. Regarding 'Sasaṅkhāra-parinibbāyin' (attaining Nirvana with effort) and 'Anasaṅkhāra-parinibbāyin' (attaining Nirvana without effort), it refers to a type of Pudgala who attains the state of no-more-learning (Asaiksa: the state of Arhatship, where no further learning is needed) after a long time after rebirth. Among them, some are courageous and diligent, while others are naturally slow and lazy, and are accordingly called 'Sasaṅkhāra' and 'Anasaṅkhāra'. That is, if a person in the previous desire realm, relying on the power of unceasingly practicing Samadhi (Samadhi: meditation), severs the five lower fetters (five fetters that bind beings to the lower realms) and attains the fruit of Anagamin (Anagamin: a non-returner, a saint who does not return to the desire realm), and later is reborn in the Rupadhatu (Rupadhatu: the form realm, the world of material form) and after a long time, can still continue to cultivate the path of the same kind as before and attain Arhatship, this is called 'Sasaṅkhāra-parinibbāyin'. 'Anasaṅkhāra-parinibbāyin' is the opposite of this. Or, after being born in the Rupadhatu for a long time, relying on ascetic practices to liberate the remaining fetters is called 'Sasaṅkhāra-parinibbāyin', because they attain Parinirvana by relying on the path of effort. The opposite of this is called 'Anasaṅkhāra-parinibbāyin'. Do the practices relied upon by Antara-parinibbāyin (Antara-parinibbāyin: one who attains Nirvana in the intermediate state), Sopadhisesa-parinibbāyin, and Upahacca-parinibbāyin (Upahacca-parinibbāyin: one who attains Nirvana after experiencing suffering) also have this situation? Should the names 'Sasaṅkhāra-parinibbāyin' and 'Anasaṅkhāra-parinibbāyin' also be established? There will be no such fault. Although the meanings are the same, they each have different stages. That is, although Antara-parinibbāyin, etc., must also rely on painful or pleasant practices to liberate the remaining fetters, they each have different divisions, and for these divisions, this is a unique difference. But here there is no such difference in division, so the difference is shown by the difference in the path. How can this example be used to analogize them and make them the same? Therefore, there is no fault in what is analyzed here. Therefore, some say that these two differences are due to relying on the conditioned (subject to arising and ceasing) and unconditioned (not subject to arising and ceasing) noble paths, thereby attaining Nirvana in sequence. It should be known that this is also unreasonable, because it also has the above-mentioned fault. However, some sutras say that 'Anasaṅkhāra' comes first, and some sutras say that 'Sasaṅkhāra' comes first. Since there is no difference in time, there is no contradiction in following either statement. Because 'Sasaṅkhāra' is worthy of respect, I speak of it first. Regarding 'Uddhaṃsota' (Uddhaṃsota: upstream-goers), it refers to a type of Pudgala whose upstream flow increases, and who does not attain complete Nirvana in the place of their initial rebirth. That is, after dying in the desire realm, they are reborn in the form realm, but cannot immediately attain complete Nirvana there.

寂。要轉生上方般涅槃。即此上流差別有二。由因及果有差別故。因差別者。此于靜慮由有雜修無雜修故。果差別者。色究竟天及有頂天為極處故。謂若於靜慮有雜修者。能往色究竟方般涅槃。雜修能感凈居果故。即此復有三種差別。全超半超遍歿異故。言全超者。謂色界中從一處歿往色究竟。由彼先在欲界身中。已具雜修四種靜慮。遇緣退失上三靜慮。以初靜慮愛味為緣。命終上生梵眾天處。由於先世慣習勢力。復能雜修第四靜慮。從彼處歿生色究竟。以於色界十六處所最初處歿最後處生頓越中間。是全超義。言半超者。謂色界中。從初天等漸次而歿。下至中間能越一處。方能往趣色究竟天。超而非全。是半超義。言遍歿者。謂於色界愛味多故。一切處生。由彼遍於四靜慮地十六處所。一一皆有下等愛味為感生緣。從梵眾天一一處所一生歿已。至色究竟方般涅槃。故名遍歿。由此義準。初靜慮中大梵所居非是別處。即是第二梵輔天攝。若異此者。大梵所居僻見處故。一導師故。必無聖者。于中受生。遍歿半超應無差別。應知此謂二上流中。由有雜修靜慮因故。往色究竟般涅槃者。余于靜慮無雜修者。能往有頂方般涅槃。謂彼先無雜修靜慮。由於諸定愛味為緣。此歿遍生色界諸處。唯不能往五凈居天。色界命終於三無

【現代漢語翻譯】現代漢語譯本寂。若要轉生到上方而般涅槃，這種上流的差別有兩種，由因和果的差別所致。因的差別在於，對於靜慮，有雜修和無雜修的緣故。果的差別在於，以色究竟天（Rūpāgrahāṇām-antya，色界天的最高處）和有頂天（Akanistha，無色界天的最高處）為最終之處的緣故。也就是說，如果對於靜慮有雜修，就能往生到色究竟天而般涅槃，因為雜修能夠感得凈居天的果報。而這又可以分為三種差別：全超、半超、遍歿的差異。所謂『全超』，是指在中陰（Antarābhava，死亡和投生之間的狀態）中，從一處死亡直接往生到色究竟天。這是因為他在欲界身中，已經具備了雜修的四種靜慮，遇到因緣退失了上三靜慮，以對初靜慮的愛味為緣，命終後上生到梵眾天處。由於前世的慣習勢力，又能雜修第四靜慮，從彼處死亡而生到色究竟天。因為在中陰十六處所中，最初處死亡，最後處出生，頓然超越中間，這就是全超的含義。所謂『半超』，是指在中陰中，從初天等逐漸死亡，下至中間能夠超越一處，才能往趣色究竟天，超越但非全部，這就是半超的含義。所謂『遍歿』，是指由於在中陰中對愛味的執著太多，所以在一切處都可能出生。這是因為他遍於四靜慮地的十六處所，每一處都有下等的愛味作為感生之緣，從梵眾天每一處一生一死之後，才到色究竟天般涅槃，所以名為遍歿。由此義可以推知，初靜慮中的大梵天所居住的地方不是別處，就是第二梵輔天所攝。如果不是這樣，大梵天所居住的地方因為是邪見之處，又只有一位導師，必定沒有聖者在那裡受生，那麼遍歿和半超就應該沒有差別了。應該知道這是指二種上流中，由於有雜修靜慮的因，所以往生到色究竟天般涅槃。其餘對於靜慮沒有雜修的人，能夠往生到有頂天而般涅槃。這是說他們先前沒有雜修靜慮，由於對於各種禪定的愛味為緣，此死亡后遍生中陰諸處，唯獨不能往生五凈居天。中陰命終於三無色。

【English Translation】 English version Śānta. To be reborn above and attain Parinirvāṇa, there are two kinds of differences in this upward stream, due to differences in cause and effect. The difference in cause lies in whether there is mixed cultivation or no mixed cultivation in dhyāna (meditative absorption). The difference in effect lies in taking Akanistha (Rūpāgrahāṇām-antya, the highest of the form realm heavens) and Bhavāgra (Akanistha, the highest of the formless realm heavens) as the ultimate destinations. That is, if there is mixed cultivation in dhyāna, one can be reborn in Akanistha and attain Parinirvāṇa, because mixed cultivation can bring about the result of the Pure Abodes (Śuddhāvāsa). And this can be further divided into three kinds of differences: complete transcendence, partial transcendence, and universal demise. 『Complete transcendence』 means that in the Antarābhava (the intermediate state between death and rebirth), one dies in one place and is directly reborn in Akanistha. This is because in the desire realm body, one has already possessed the mixed cultivation of the four dhyānas, and due to circumstances, has lost the upper three dhyānas, taking the attachment to the first dhyāna as the cause, and after death, is reborn in the Brahmakāyika heaven. Due to the habitual power of previous lives, one can again cultivate the fourth dhyāna in a mixed way, and from that place, dies and is born in Akanistha. Because in the sixteen places of the Antarābhava, one dies in the first place and is born in the last place, suddenly transcending the middle, this is the meaning of complete transcendence. 『Partial transcendence』 means that in the Antarābhava, one gradually dies from the first heaven, etc., and descends to the middle, being able to transcend one place, and then can go to Akanistha. Transcending but not completely, this is the meaning of partial transcendence. 『Universal demise』 means that because there is too much attachment to taste in the Antarābhava, one may be born in all places. This is because one pervades the sixteen places of the four dhyāna realms, and each place has a lower attachment as the cause of rebirth. After one life and death in each place of the Brahmakāyika heaven, one attains Parinirvāṇa in Akanistha, hence the name universal demise. From this meaning, it can be inferred that the place where Mahābrahmā resides in the first dhyāna is not a separate place, but is included in the second Brahmāpārisadya heaven. If this were not the case, because the place where Mahābrahmā resides is a place of wrong views and has only one teacher, there would certainly be no sages born there, then there should be no difference between universal demise and partial transcendence. It should be known that this refers to the two kinds of upward streams, because there is the cause of mixed cultivation of dhyāna, so one is reborn in Akanistha and attains Parinirvāṇa. Those who do not have mixed cultivation of dhyāna can be reborn in Bhavāgra and attain Parinirvāṇa. This means that they did not have mixed cultivation of dhyāna before, and due to the attachment to various samādhis, after this death, they are born in all places of the Antarābhava, but cannot be reborn in the five Pure Abodes. The life of the Antarābhava ends in the three formless realms.

色次第生已。後生有頂方般涅槃。二上流中。前是觀行。后是止行。樂慧樂定有差別故。二上流者。于下地中得般涅槃。亦不違理。而言此往色究竟天及有頂天。依極處說。無不還者。于已生處受第二生。由彼于生容求勝進非等劣故。唯欲界歿往色界生。有中有中般涅槃者。非色界歿生色界者。以色界中無災害故。若本有位有餘障緣不得涅槃。中有亦爾。中有薄劣非本有故。又彼若有應屬上流。中般上流應無差別。謂定無有差別因緣。可作是言。唯欲界歿受色中有便般涅槃。得中般名。非色界歿。何緣有學未離欲貪。無中有中般涅槃者。欲界中有依身微劣。于多事業無堪能故。住本有位於欲界法尚難越度。況中有中能越欲界。至得應果。多事業者。謂越三界。及永斷除二種煩惱。並得二三沙門果證。住中有位無如是能。又此有前未曾數習。九品差別煩惱治故。又不還果等。非中有身得。斷增上惑所證得故。離三界染極為難故。無慾中有能般涅槃。色界中有與此皆異。故有于中得涅槃者。又此地中有得般涅槃。唯起此地中所有聖道。初靜慮地中有位中般涅槃者。唯起自地根本靜慮聖道現前。非未至中間。難令現前故。在中有位依身微劣。要易起者。方能現前。此五名為行色界者。行無色者差別有四。謂在欲界離色界貪。

從此命終生於無色。此中差別唯有四種。謂生般等有差別故。此並前五成六不還。復有不行色無色界即住於此能般涅槃。名現般涅槃。並前六為七。或應總立九種不還。謂現涅槃分為二種。一于先位善辯聖旨。二臨終時方能善辯。于上流內亦分二種。一行色界。二行無色。並前四為八。足轉產生九。言轉生者。謂於前生已得預流。或一來果。於今生內方得不還。前現般言。唯目現世。初得入聖至涅槃者。或不還者。由根差別。隨其所應分成九種。或行色界。五不還中。復有異門。分成九種。頌曰。

行色界有九　　謂三各分三　業惑根有殊　　故成三九別

論曰。即行色界五種不還。總立為三。各分三種。故成九種。何等為三。中生上流有差別故。云何三種。各分為三。中般涅槃分為三者。初起至遠近當生處。得般涅槃有差別故。生般涅槃分為三者。才生有行無行異故。此皆生已得般涅槃。是故並應名為生般。于上流中分為三者。全超半超遍歿異故。然諸三種一切皆由速非速經久得般涅槃故。分為九種。不相雜亂。如是三種九種不還。由業惑根有差別故。有速非速經久差別。且總成三。由先所集順起生后業有異故。如其次第。下中上品煩惱現行有差別故。及上中下根有異故。此三一一如其所應。亦業惑根

【現代漢語翻譯】現代漢語譯本從此命終后，會轉生到無色界（Arūpadhātu，佛教宇宙觀中沒有物質存在的境界）。這裡面的差別只有四種，因為有生般涅槃（Upapatti-parinibbāna，在轉生的地方證得涅槃）、等等般涅槃（Antarā-parinibbāna，在轉生過程中證得涅槃）等差別。這四種加上前面的五種，總共有六種不還者（Anāgāmin，不再返回欲界的聖者）。還有一種是不行色界和無色界，直接住在此處就能證得涅槃的，稱為現般涅槃（Diṭṭhadhamma-parinibbāna，在現世證得涅槃）。加上前面的六種，總共有七種。或者應該總共建立九種不還者，就是把現般涅槃分為兩種：一種是在最初階段就能很好地辨別聖者的意旨，另一種是臨終時才能很好地辨別。在上流般涅槃（Urdhvaṃsrota-parinibbāna，從色界上方一直上升到無色界頂端而證得涅槃）中也分為兩種：一種是行色界，一種是行無色界。加上前面的四種，總共有八種，再加上足轉生（Padaparama，在臨終時才證得不還果位）就成為九種。所說的轉生，是指在前一生已經證得預流果（Sotāpanna，入流者）或一來果（Sakadāgāmin，一來者），在今生才證得不還果。前面所說的現般涅槃，只是指在現世最初證得入聖道到證得涅槃的人，或者是不還者，由於根器（Indriya，控制身體和精神功能的五種能力）的差別，根據他們各自的情況可以分為九種。或者在行色界的五種不還者中，又有不同的分類方法，可以分為九種。頌文說：『行色界有九種，就是把三種各自分為三種，由於業、煩惱和根器不同，所以形成三種九種的差別。』論述說，就是把行色界的五種不還者，總共分為三種，每一種又分為三種，所以形成九種。哪三種呢？就是中般涅槃、上流般涅槃有差別。怎麼樣把三種各自分為三種呢？把中般涅槃分為三種，是因為從開始修行到在遠、近不同的當生之處證得涅槃有差別。把生般涅槃分為三種，是因為才生下來就有有行、無行的不同。這些都是生下來就證得涅槃的，所以都應該稱為生般涅槃。在上流般涅槃中分為三種，是因為全超、半超、遍歿的不同。然而這三種都是由於快速、不快速、經過很久才證得涅槃的緣故，所以分為九種，不會互相混淆。像這樣三種九種的不還者，由於業、煩惱和根器的差別，有快速、不快速、經過很久的差別。總的來說形成三種，是由於先前所積累的順著產生後有之業的不同。像這樣按照次序，下、中、上品煩惱現行有差別。以及上、中、下根器有差別。這三種中的每一種，都根據他們各自的情況，也是由於業、煩惱和根器。

【English Translation】 English version Having died from here, they are born in the Realm of No Form (Arūpadhātu, the formless realms in Buddhist cosmology). Here, there are only four differences, due to the differences in Upapatti-parinibbāna (attaining Nirvāṇa upon rebirth), Antarā-parinibbāna (attaining Nirvāṇa in the intermediate state), and so on. These four, together with the previous five, make up six types of Non-returners (Anāgāmin, those who do not return to the desire realm). There is also one who does not traverse the Form Realm or the Formless Realm, but dwells here and is able to attain Nirvāṇa, called Diṭṭhadhamma-parinibbāna (attaining Nirvāṇa in this very life). Adding this to the previous six makes seven. Or, one should establish a total of nine types of Non-returners, by dividing Diṭṭhadhamma-parinibbāna into two types: one who is skilled in discerning the Holy Teachings from the beginning, and one who is only able to discern them well at the time of death. Within the Upstream-goers (Urdhvaṃsrota-parinibbāna, those who ascend through the form realms to the peak of the formless realms to attain Nirvāṇa), there are also two types: one who traverses the Form Realm, and one who traverses the Formless Realm. Adding these to the previous four makes eight, and adding Padaparama (one who attains the fruit of Non-returning at the moment of death) makes nine. The term 'traversing' refers to one who, in a previous life, had already attained the fruit of Stream-entry (Sotāpanna, one who has entered the stream) or Once-returning (Sakadāgāmin, one who returns only once), and in this life attains Non-returning. The aforementioned Diṭṭhadhamma-parinibbāna refers only to those who, in this very life, initially attain the path to holiness and then attain Nirvāṇa, or those who are Non-returners. Due to the differences in faculties (Indriya, the five controlling faculties of body and mind), they can be divided into nine types according to their respective situations. Or, among the five types of Non-returners who traverse the Form Realm, there are different ways of classifying them, dividing them into nine types. The verse says: 『There are nine types of traversing the Form Realm, which is dividing the three types into three each. Due to the differences in karma, afflictions, and faculties, there are these three sets of nine distinctions.』 The treatise says, that is, the five types of Non-returners who traverse the Form Realm are collectively established as three, and each of these is divided into three, thus forming nine types. What are the three? They are the differences in Antarā-parinibbāna (intermediate Nirvāṇa) and Urdhvaṃsrota-parinibbāna (upstream Nirvāṇa). How are the three types each divided into three? Antarā-parinibbāna is divided into three because there are differences in attaining Nirvāṇa from the beginning of practice to the place of rebirth, whether near or far. Upapatti-parinibbāna is divided into three because there are differences in whether one has effort or no effort upon rebirth. All of these attain Nirvāṇa after being born, so they should all be called Upapatti-parinibbāna. Urdhvaṃsrota-parinibbāna is divided into three because of the differences in surpassing all, surpassing half, or perishing everywhere. However, all three of these are divided into nine types because of the differences in attaining Nirvāṇa quickly, not quickly, or after a long time, so they are not confused with each other. These three sets of three types of Non-returners have differences in karma, afflictions, and faculties, and have differences in being quick, not quick, or taking a long time. Generally, they form three types due to the differences in the karma accumulated earlier that leads to subsequent existence. In this order, there are differences in the manifestation of lower, middle, and upper-grade afflictions. And there are differences in upper, middle, and lower faculties. Each of these three, according to their respective situations, is also due to karma, afflictions, and faculties.

有差別故。各有三別。故成九種。謂初二三由惑根別各成三種。非由業異。后三亦由順后受業有差別故分成三種。故說如是行色不還。業惑根殊成三九別。若爾何故諸契經中佛唯說有七善士趣。頌曰。

立七善士趣　　由上流無別　善惡行不行　　有往無還故

論曰。中生各三上流為一。經依此立七善士趣。何故前二各分為三。第三上流唯立為一。以上行故名為上流。由此義同但立為一。前之二種雖亦義同。然為其中別相難了。欲令易了故各分三。上流有三相別易了。無煩于彼更別建立。又前二別唯有示所。易顯示故各分為三。第三上流別義多種。卒難顯示。故總立一。謂初中般唯在將生。根惑品殊故分三種。第二生般唯在已生。亦根惑殊故分三種。上流通有將生已生。將生上流復有二種。謂于靜慮雜不雜修。已生上流分二亦爾。復于如是二上流中。若無雜修容生二界。若有雜修唯生一界。生一界者復分為三。全超半超遍沒異故。於半超內差別有多。由此上流別相煩廣。若一一辯難可週悉。故依等義總立上流。中生位中差別義少。易顯了故分之為六。雖彼一一亦有同義。而等第三。于上流中雖有異義。而等前二。為相影顯故唯立七。唯此已斷欲貪瞋等。非善士法及與無學。大善士果極相近故。經唯說此名

【現代漢語翻譯】現代漢語譯本因為存在差別，所以各有三種區別，因此形成了九種。前兩種（中般涅槃、生般涅槃）由於煩惱和根器的不同，各自形成三種，並非由於業力的差異。后三種（上流涅槃）也由於順后受業的差別而分成三種。所以說，像這樣行色不還，業力、煩惱和根器不同，形成了三種九種的區別。如果這樣，為什麼許多契經中佛只說了七種善士趣？頌文說：

『設立七種善士趣，因為上流沒有區別。善惡行為是否進行，有前往而沒有返回的緣故。』

論述：中生各有三種，上流為一種。經典依據此設立七種善士趣。為什麼前兩種各分為三種，而第三種上流隻立為一種？因為向上行進的緣故，稱為上流。由此意義相同，隻立為一種。前兩種雖然意義也相同，但是其中的區別難以明瞭，爲了容易明瞭，所以各分為三種。上流有三種區別容易明瞭，沒有必要再分別建立。而且前兩種區別只有顯示之處，容易顯示，所以各分為三種。第三種上流的區別意義多種，難以一下子顯示，所以總立為一種。所謂初中般涅槃只在將要出生時，根器和煩惱的品類不同，所以分為三種。第二種生般涅槃只在已經出生時，也是根器和煩惱不同，所以分為三種。上流既有將要出生，也有已經出生。將要出生的上流又有兩種，即對於禪定雜修或不雜修。已經出生的上流分為兩種也是這樣。而且在這樣的兩種上流中，如果沒有雜修，可以出生在二界（色界和無色界）；如果有雜修，只能出生在一界。出生在一界中的又分為三種，即全超、半超、遍沒的不同。在半超中，差別有很多。由此上流的區別相貌繁多而廣泛，如果一一辨別難以周全，所以依據相同的意義總立為上流。中生位中的差別意義少，容易顯現，所以分為六種。雖然他們一一也有相同的意義，但是等同於第三種。在上流中雖然有不同的意義，但是等同於前兩種。爲了相互映襯顯示，所以隻立七種。只有這些已經斷除了欲貪嗔等，不是善士的法以及與無學，大善士的果位非常接近的緣故，經典只說了這些名稱。

【English Translation】 English version Because of the differences, each has three distinctions, thus forming nine types. The first two (Antarāparinirvāyin, Upapadyaparinirvāyin) each form three types due to the differences in afflictions (kleśa) and faculties (indriya), not due to differences in karma. The latter three (Ūrdhvasrotas) are also divided into three types due to the differences in karma that are conducive to later rebirths. Therefore, it is said that such actions do not return to the realm of desire; karma, afflictions, and faculties differ, forming three times nine distinctions. If so, why do many sutras only mention seven kinds of Sugata-gati (destinations of virtuous beings)? The verse says:

'Seven Sugata-gatis are established because there is no distinction in Ūrdhvasrotas (those who go upstream).' 'Whether virtuous or unvirtuous actions are performed, there is going but no returning.'

Commentary: Antarāparinirvāyin and Upapadyaparinirvāyin each have three, while Ūrdhvasrotas has one. The sutras establish seven Sugata-gatis based on this. Why are the first two each divided into three, while the third, Ūrdhvasrotas, is established as only one? Because of going upwards, it is called Ūrdhvasrotas (one who goes upstream). Therefore, the meaning is the same, and only one is established. Although the meanings of the first two are also the same, the differences within them are difficult to understand. To make them easier to understand, each is divided into three. The three distinctions of Ūrdhvasrotas are easy to understand, so there is no need to establish them separately. Moreover, the first two distinctions only have what is shown, which is easy to display, so each is divided into three. The distinctions of the third, Ūrdhvasrotas, have many meanings, which are difficult to display all at once, so it is generally established as one. The first, Antarāparinirvāyin, only exists when about to be born; the faculties and afflictions differ in kind, so it is divided into three types. The second, Upapadyaparinirvāyin, only exists when already born; the faculties and afflictions also differ, so it is divided into three types. Ūrdhvasrotas exists both when about to be born and when already born. Ūrdhvasrotas about to be born has two types: those who practice dhyana (meditative absorption) with or without mixing other practices. Ūrdhvasrotas already born is also divided into two in the same way. Moreover, within these two types of Ūrdhvasrotas, if there is no mixing of other practices, one can be born in two realms (the Realm of Form and the Formless Realm); if there is mixing of other practices, one can only be born in one realm. Those born in one realm are further divided into three types: complete transcendence (sarva-atikrama), partial transcendence (ardha-atikrama), and pervasive immersion (samanta-nimajjana). Within partial transcendence, there are many differences. Therefore, the distinctions of Ūrdhvasrotas are numerous and extensive; if each were distinguished, it would be difficult to cover them all, so Ūrdhvasrotas is generally established based on the same meaning. The differences in the state of Antarāparinirvāyin are few and easy to display, so it is divided into six types. Although each of them also has the same meaning, they are equal to the third type. Although there are different meanings in Ūrdhvasrotas, they are equal to the first two. To reflect and display each other, only seven are established. Only these have already cut off desire, greed, anger, etc., which are not the practices of virtuous beings, and are very close to the fruit of Arhatship (non-learning), the great virtuous result, so the sutras only mention these names.

善士趣。非謂預流及一來者都不可說名善士趣。佛亦說彼名善士故。如契經言。云何善士。謂若成就有學正見。乃至成就有學正定往上名趣。謂趣上果及趣上生。故唯說七。或唯此七皆能行善不行不善。余則不然。又唯此七往上界生不復還來。余則不爾。故但依此立善士趣。諸在聖位曾經生者。亦有此等差別相耶。不爾云何。頌曰。

經欲界生聖　　不往余界生　此及往上生　　無練根並退

論曰。若在聖位經欲界生。必不往生色無色界。由彼證得不還果已。定於現身般涅槃故。若於色界經生聖者。容有上生無色界義然天帝釋作如是言。曾聞有天名色究竟。我後退落當生彼者。由彼不了對治相故。即此已經欲界生者。及已從此往上界生。諸聖必無練根及退。以曾經生於自相續蘊積聖道極堅牢故。及得殊勝所依身故。前說上流雜修靜慮為因能往色究竟天。先應雜修。何等靜慮由何等位知雜修成。復為何緣雜修靜慮。頌曰。

先雜修第四　　成由一念雜　為受生現樂　　及遮煩惱退

論曰。諸欲雜修四靜慮者。必先雜修第四靜慮。以彼等持最堪能故。諸樂行中彼最勝故。誰于靜慮能雜熏修。唯諸聖者通學無學。學位唯通訊解見至。于無學位通時非時。必先三洲雜修靜慮。退生色界亦能雜修。退已

【現代漢語翻譯】現代漢語譯本：問：『善士趣』（kalyaana-gati，好的去處）是什麼意思？難道預流（srota-apanna，入流者）和一來（sakrd-aagamin，一來果）都不能被稱為『善士趣』嗎？答：並非如此。佛陀也稱他們為『善士』。如經中所說：『什麼是善士？』是指那些成就了有學正見（saiksha-samyag-drsti，還在學習的正見）乃至成就了有學正定（saiksha-samyak-samaadhi，還在學習的正定）的人。『往上』是指趣向更高的果位或更高的生命形態。因此，只說了七種（指預流向、預流果、一來向、一來果、不還向、不還果、阿羅漢向）。或者說，只有這七種能夠行善而不行不善，其他的則不然。而且，只有這七種往上界（指色界和無色界）投生后不再返回欲界，其他的則不是這樣。所以，只依據這七種設立『善士趣』。問：那些處於聖位，曾經經歷過生死的人，也有這些差別相嗎？答：不是的。那是怎麼回事呢？頌曰：『經欲界生聖，不往余界生，此及往上生，無練根並退。』論曰：如果處於聖位的人經歷欲界（kaama-dhaatu，欲界）的生死，那麼他們一定不會往生到色界（rupa-dhaatu，色界）或無色界（arupya-dhaatu，無色界）。因為他們證得了不還果（anaagamin，不還果）后，必定在現世般涅槃（parinirvana，完全的涅槃）。如果在色界經歷生死而成為聖者，有可能往生到更高的色界或無色界，但沒有往生到無色界的說法。然而，天帝釋（Sakra，帝釋天）曾這樣說：『我曾聽說有一個天叫做色究竟天（akanistha，最高色界天），我以後退墮時應當往生到那裡。』這是因為他不瞭解對治（pratipaksa，對抗）的緣故。那些已經經歷欲界生死的人，以及已經從欲界往生到上界的人，一定不會有練根（indriya-paripaka，根的成熟）或退轉（parihana，退步）的情況。因為他們曾經經歷生死，在自己的相續中積累了極其堅固的聖道（aarya-marga，聖者的道路），並且獲得了殊勝的所依之身。前面說，上流（uddhamsrotas，向上流者）雜修靜慮（dhyana，禪定）是往生色究竟天的原因。那麼，應該先雜修什麼靜慮？通過什麼位次知道雜修已經成就？又因為什麼緣故要雜修靜慮呢？頌曰：『先雜修第四，成由一念雜，為受生現樂，及遮煩惱退。』論曰：那些想要雜修四靜慮的人，必須先雜修第四靜慮。因為第四靜慮的等持（samadhi，三昧）最堪能，在各種樂行（sukha-vihara，安樂的修行）中，第四靜慮最為殊勝。誰能夠對靜慮進行雜修熏習呢？只有聖者，包括有學（saiksha，還在學習的聖者）和無學（asiksha，已經完成學習的聖者）。在有學位（saiksha-bhumi，有學者的階段）中，只有信解（sraddhanusarin，信隨行者）和見至（drsti-prapta，見至者）可以。在無學位（asiksha-bhumi，無學者的階段）中，通於時解脫（samaya-vimukta，時解脫者）和非時解脫（asamaya-vimukta，非時解脫者）。必須先在三洲（指東勝身洲、南贍部洲、西牛貨洲）雜修靜慮。退生到色界的人也能雜修，退轉之後也能雜修。

【English Translation】 English version: Question: What is meant by 'kalyaana-gati' (good destination)? Is it not the case that Srota-apanna (stream-enterer) and Sakrd-aagamin (once-returner) cannot be called 'kalyaana-gati'? Answer: It is not so. The Buddha also calls them 'good people'. As it says in the sutra: 'What is a good person?' It refers to those who have accomplished the right view of the learner (saiksha-samyag-drsti, right view while still learning) and even accomplished the right concentration of the learner (saiksha-samyak-samaadhi, right concentration while still learning). 'Going upwards' refers to heading towards higher fruits or higher forms of life. Therefore, only seven are mentioned (referring to the path and fruit of stream-enterer, once-returner, non-returner, and the path of Arhat). Or rather, only these seven are capable of doing good and not doing evil, while others are not. Moreover, only these seven, after being born in the upper realms (rupa-dhaatu and arupya-dhaatu), do not return to the desire realm (kaama-dhaatu), while others do not. Therefore, 'kalyaana-gati' is established only based on these seven. Question: Do those who are in the holy position and have experienced birth and death also have these differences? Answer: No. How is it then? Verse: 'Saints who are born in the desire realm, do not go to be born in other realms; these and those born upwards, have no ripening of roots nor regression.' Treatise: If a person in a holy position experiences birth in the desire realm (kaama-dhaatu), they will certainly not be born in the form realm (rupa-dhaatu) or the formless realm (arupya-dhaatu). Because after they have attained the fruit of non-return (anaagamin), they will definitely attain parinirvana (complete nirvana) in this life. If one becomes a saint after experiencing birth in the form realm, it is possible to be born upwards in the form realm or the formless realm, but there is no saying of being born in the formless realm. However, Sakra (Indra, the lord of the devas) once said: 'I have heard that there is a heaven called Akanistha (the highest form realm heaven), and I should be born there after I regress.' This is because he did not understand the counteracting (pratipaksa). Those who have already experienced birth in the desire realm, and those who have already been born upwards from the desire realm, will certainly not have ripening of roots (indriya-paripaka) or regression (parihana). Because they have experienced birth and death, they have accumulated extremely firm holy paths (aarya-marga) in their own continuum, and have obtained a superior body to rely on. It was previously said that the upward-flowing (uddhamsrotas) mixed cultivation of dhyana (meditative absorption) is the cause of being born in Akanistha. Then, which dhyana should be cultivated first? Through what stage is it known that mixed cultivation has been accomplished? And for what reason should dhyana be cultivated in a mixed manner? Verse: 'First cultivate the fourth in a mixed manner, accomplished by a single thought of mixing; for receiving birth and present happiness, and for preventing the regression of afflictions.' Treatise: Those who want to cultivate the four dhyanas in a mixed manner must first cultivate the fourth dhyana in a mixed manner. Because the samadhi (concentration) of the fourth dhyana is the most capable, and among all the practices of happiness (sukha-vihara), the fourth dhyana is the most superior. Who can cultivate and practice dhyana in a mixed manner? Only the saints, including those who are still learning (saiksha) and those who have completed their learning (asiksha). In the stage of learners (saiksha-bhumi), only those who are faith-followers (sraddhanusarin) and those who have attained insight (drsti-prapta) can do so. In the stage of non-learners (asiksha-bhumi), it applies to both those who are liberated in time (samaya-vimukta) and those who are liberated out of time (asamaya-vimukta). One must first cultivate dhyana in a mixed manner in the three continents (referring to Purvavideha, Jambudvipa, and Aparagodaniya). Those who regress and are born in the form realm can also cultivate in a mixed manner, and can also cultivate in a mixed manner after regressing.

練根成見至姓。從欲界沒生色界中乘前復能雜修靜慮。故六種姓皆有上流。于雜修時作何方便。彼必先入第四靜慮。多念無漏相續現前。從此引生多念有漏。后復多念無漏現前。如是旋環後後漸減。乃至最後二念無漏。次引二念有漏現前。無間復生二念無漏。名雜修定。加行成滿。從此以後不由功力。任運唯從一念無漏。引起一念有漏現前。無間復生一念無漏。如是有漏中間剎那。前後剎那無漏雜故。名雜修定根本圓成。如是雜修第四定已。乘此勢力隨其所應。亦能雜修下三靜慮。雜修靜慮五蘊為體。然於此中諸世俗智。是四法四類八智所雜修。略有三緣雜修靜慮。一為受生。二為現樂。三為遮止。起煩惱退。諸不還中。若見至姓為前二緣。若信解性具為三緣。阿羅漢中。不時解脫但為現樂。時解脫者為后二緣。若雜修靜慮為生五凈居。何緣凈居處唯有五。頌曰。

由雜修五品　　生有五凈居

論曰。由雜熏修第四靜慮有五品故。凈居唯五。何謂五品。謂下中上上勝上極。品差別故。此中初品。三心現前便得成滿。謂初無漏。次起有漏。後起無漏。第二中品。六心現前方得成滿。謂二有漏。為四無漏之所雜修。如是所餘隨其次第有九十二十五念心。如應現前方得成滿。如是五品雜修為因。如次能招五凈居果

【現代漢語翻譯】現代漢語譯本：練根成見至姓（通過練習達到穩固見解的聖者）。從欲界死後，如果投生到色界，在中乘果位之前，還能混合修習靜慮（禪定）。因此，六種姓（六種根性的人）都有可能向上提升。在混合修習靜慮時，採用什麼方法呢？他們必定先進入第四靜慮（四禪）。多次憶念無漏智慧，使其相續不斷地顯現。從這無漏智慧中，引生多次憶念有漏智慧。之後，又多次憶念無漏智慧，使其顯現。像這樣循環往復，后一次比前一次逐漸減少。乃至最後只有兩念無漏智慧。接著引生兩念有漏智慧顯現。緊接著又生起兩念無漏智慧。這稱為雜修定（混合修習的禪定）的加行圓滿。從此以後，不需要刻意用力，自然而然地從一念無漏智慧，引起一念有漏智慧顯現。緊接著又生起一念無漏智慧。像這樣，由於有漏智慧在中間的剎那，與前後的無漏智慧混合，所以稱為雜修定的根本圓成。像這樣混合修習第四禪后，憑藉這種力量，根據情況，也能混合修習下三禪。混合修習靜慮以五蘊（色、受、想、行、識）為本體。然而，在這裡面，各種世俗智慧，是四法（法智、類智、他心智、世俗智）和四類（苦法智忍等）八智所混合修習的。大概有三種原因混合修習靜慮：一是為受生（爲了投生到更好的地方），二是為現樂（爲了獲得當下的快樂），三是為遮止（爲了阻止）煩惱生起和退失。在不還果（阿那含）中，如果是見至姓，是爲了前兩種原因；如果是信解性，則具備三種原因。在阿羅漢中，不時解脫（不能隨時入定的阿羅漢）只是爲了現樂；時解脫者（能隨時入定的阿羅漢）是爲了后兩種原因。如果混合修習靜慮是爲了投生到五凈居天（色界最高的五層天），那麼為什麼凈居天只有五層呢？頌詞說：『由雜修五品，生有五凈居』論述說：由於混合熏修第四靜慮有五種品級，所以凈居天只有五層。什麼是五種品級呢？就是下品、中品、上品、上勝品、上極品。因為品級的差別。這裡面，初品，三個心念現前就能成就圓滿。就是最初的無漏智慧，接著生起有漏智慧，最後生起無漏智慧。第二中品，六個心念現前才能成就圓滿。就是兩個有漏智慧，被四個無漏智慧所混合修習。像這樣，其餘的品級，按照次第，分別需要九念心、十念心、二十五念心，相應地現前才能成就圓滿。像這樣，五種品級的雜修作為原因，依次能夠招感五凈居天的果報。

【English Translation】 English version: Those who have cultivated their roots to the stage of 'Dṛṣṭiprāpta-gotra' (those who have attained the lineage of those who have reached insight through practice). After dying in the Desire Realm, if they are reborn in the Form Realm, before reaching the stage of 'Madhyama-yāna' (the Middle Vehicle), they can still practice 'dhyāna' (meditative absorption) in a mixed manner. Therefore, all six 'gotras' (lineages) have the potential to ascend. When practicing 'dhyāna' in a mixed manner, what methods are employed? They must first enter the Fourth 'Dhyāna'. They repeatedly contemplate 'anāsrava' (non-outflow, undefiled) wisdom, causing it to manifest continuously. From this 'anāsrava' wisdom, they generate repeated contemplation of 'sāsrava' (outflow, defiled) wisdom. Afterwards, they again repeatedly contemplate 'anāsrava' wisdom, causing it to manifest. In this way, they cycle back and forth, gradually decreasing the latter each time, until finally there are only two moments of 'anāsrava' wisdom. Then, they generate two moments of 'sāsrava' wisdom to manifest. Immediately following this, two moments of 'anāsrava' wisdom arise again. This is called the 'karmapatha' (path of action) of 'Miśra-samāpatti' (mixed attainment) being perfected. From this point onwards, without deliberate effort, spontaneously, from one moment of 'anāsrava' wisdom, one moment of 'sāsrava' wisdom is generated to manifest. Immediately following this, one moment of 'anāsrava' wisdom arises again. In this way, because the 'sāsrava' wisdom is mixed with the 'anāsrava' wisdom in the intermediate moment, and in the moments before and after, it is called the fundamental completion of 'Miśra-samāpatti'. Having practiced the Fourth 'Dhyāna' in this mixed manner, relying on this power, according to what is appropriate, they can also practice the lower three 'dhyānas' in a mixed manner. The 'skandhas' (aggregates) are the substance of mixed 'dhyāna'. However, within this, the various mundane wisdoms are mixed with the four 'dharmas' (teachings) and the eight wisdoms of the four kinds (Dharma-jñāna, Anvaya-jñāna, Para-citta-jñāna, Samvriti-jñāna). There are roughly three reasons for practicing 'dhyāna' in a mixed manner: first, for rebirth; second, for present happiness; and third, to prevent the arising and regression of afflictions. Among the 'Anāgāmins' (Non-Returners), if they are of the 'Dṛṣṭiprāpta-gotra', it is for the first two reasons; if they are of the 'Śraddhāvimukta-gotra' (lineage of those liberated by faith), they have all three reasons. Among the 'Arhats', those who are 'asamaya-vimukta' (liberated without a fixed time) are only for present happiness; those who are 'samaya-vimukta' (liberated with a fixed time) are for the latter two reasons. If one practices 'dhyāna' in a mixed manner in order to be born in the Five 'Śuddhāvāsa' heavens (Pure Abodes), why are there only five Pure Abodes? The verse says: 『Due to the five grades of mixed practice, there are five Pure Abodes.』 The treatise says: Because there are five grades of mixed cultivation of the Fourth 'Dhyāna', there are only five Pure Abodes. What are the five grades? They are the inferior, medium, superior, superior-excellent, and superior-supreme grades. Because of the difference in grades. Within this, the initial grade, three thoughts manifesting are sufficient to achieve completion. That is, the initial 'anāsrava' wisdom, then the arising of 'sāsrava' wisdom, and finally the arising of 'anāsrava' wisdom. The second, medium grade, six thoughts manifesting are required to achieve completion. That is, two 'sāsrava' wisdoms are mixed with four 'anāsrava' wisdoms. In this way, the remaining grades, according to their order, require nine thoughts, ten thoughts, and twenty-five thoughts respectively to manifest in order to achieve completion. In this way, the mixed practice of the five grades, as the cause, can sequentially attract the result of the five Pure Abodes.

。如是十五有漏無漏心。皆是先來未曾得今得。有餘師說。初五無漏是從先來未得今得。餘十皆是曾所得心。前五現前時已未來修故。有不起定。雜修成滿。有要數起。方得圓成。有餘師言。由信等五次第增上感五凈居。諸感凈居由雜修力。亦由業力相資助故。然唯有漏感彼異熟。非無漏力棄背有故。經說不還有名身證。依何勝德而立此名。頌曰。

得滅定不還　　轉名為身證

論曰。有滅定得。名得滅定。即不還者。若於身中有滅定得。轉名身證。謂不還者。由身證得似涅槃法。故名身證。如何說彼但名身證。以無心故。依身生故。以身俱生得勢力故。彼已滅位猶名得彼。何緣佛說有學福田。身證不還不預其數。謂世尊告給孤獨言。長者當知。福田有二。一者有學。二者無學。有學十八。無學唯九。何等名為十八有學。謂預流向果。一來向果。不還向果。阿羅漢向。隨信法行。信解見至。家家一間。中生有行無行上流。是名十八。何等名為九種無學。謂退思護安住堪達不動不退慧俱解脫。是名為九。理亦應說。而不說者。以佛觀見有學無學。由斷及根有殊勝故。能生勝果名為福田。然諸不還所得滅定。是有漏故。不可說言。自性解脫。故名清凈。彼所依身。猶有煩惱。未永斷故。不可說言。相續解脫。故

【現代漢語翻譯】現代漢語譯本：像這樣，總共十五種有漏和無漏的心，都是先前未曾獲得而現在才獲得的。有些老師說，最初的五種無漏心是從先前未獲得而現在才獲得的，其餘十種都是曾經獲得的心。前五種在現前的時候，因為還沒有未來修習的緣故，所以有不起定的情況，通過雜修才能圓滿。有些需要一定的次數才能圓滿。有些老師說，由於信等五根次第增上，感得五凈居天（色界天的第五層天，是阿那含果位的聖者所居之處）。這些感得凈居天的果報，是由於雜修的力量，也由於業力的相互資助。然而，只有有漏業才能感得那裡的異熟果報，因為無漏的力量是捨棄有漏的。經中說，不還果（梵語：Anagamin，佛教修行果位之一，指斷除了欲界煩惱，不再返回欲界受生的人）有名為身證的，是依據什麼殊勝的功德而立此名呢？頌文說：『得滅定不還，轉名為身證。』論中說：有滅盡定（梵語： Nirodha-samāpatti，一種甚深的禪定狀態，達到此定者，心識活動暫時停止）的獲得，名為得滅定。也就是指不還果的人，如果在身中證得了滅盡定，就轉名為身證。這是說，不還果的人，由於親身證得了類似於涅槃的法，所以名為身證。為什麼說他們只是名為身證呢？因為他們處於無心狀態，是依身而生，並且與身體俱生的得勢力。他們在已經滅盡的狀態仍然被稱為獲得。為什麼佛陀說有學（梵語：Śaikṣa，佛教修行位階，指尚未證得阿羅漢果的修行者）是福田（梵語：Puṇyakṣetra，指能夠為他人帶來福報的場所或對像），而身證的不還果卻不包括在其中呢？世尊告訴給孤獨長者說：『長者，你應該知道，福田有兩種，一種是有學，一種是無學（梵語：Aśaikṣa，指已證得阿羅漢果的聖者）。有學有十八種，無學只有九種。』什麼是十八種有學呢？就是預流向（梵語：Srota-āpanna-pratipannaka，指正向預流果位努力的修行者）和預流果（梵語：Srota-āpanna，佛教修行果位之一，指斷除了三界見惑，進入聖者之流的人），一來向（梵語：Sakṛdāgāmi-pratipannaka，指正向一來果位努力的修行者）和一來果（梵語：Sakṛdāgāmin，佛教修行果位之一，指欲界思惑已薄，只需再來欲界一次受生的人），不還向（梵語：Anāgāmi-pratipannaka，指正向不還果位努力的修行者）和不還果，阿羅漢向（梵語：Arhat-pratipannaka，指正向阿羅漢果位努力的修行者），隨信行（梵語：Śraddhānusārin，指依靠信心修行的修行者）和法行（梵語：Dharmānusārin，指依靠智慧修行的修行者），信解（梵語：Śraddhāvimukta，指通過信心獲得解脫的人）和見至（梵語：Dṛṣṭiprāpta，指通過智慧獲得解脫的人），家家（梵語：Kolaṃkola，指斷除了欲界六品思惑，需要在各個家庭之間受生的人），一間（梵語：Ekavīcika，指斷除了欲界七品或八品思惑，只需再受生一次的人），中生（指在欲界中陰身階段就證得涅槃的人），有行（梵語：Sasaṃkhāra，指需要努力才能入滅盡定的人），無行（梵語：Asasaṃkhāra，指不需要特別努力就能入滅盡定的人），上流（梵語：Urdhvasrotas，指從色界或無色界向上流轉，最終證得涅槃的人）。這就是十八種有學。什麼是九種無學呢？就是退相阿羅漢（梵語：Parihāṇadharman，指證得阿羅漢果后，可能退失果位的人），思相阿羅漢（梵語：Cetanābhavya-dharman，指證得阿羅漢果后，可能因思惟而退失果位的人），護相阿羅漢（梵語：Anurakṣaṇā-dharman，指需要守護才能不退失果位的人），安住相阿羅漢（梵語：Sthitakampya，指安住于果位，不會退失的人），堪達相阿羅漢（梵語：Prativedhanā-dharman，指能夠迅速通達義理的阿羅漢），不動相阿羅漢（梵語：Acaladharman，指不會退失果位的阿羅漢），不退相阿羅漢（梵語：Aparinirvāṇadharman，指不會入滅的阿羅漢），慧解脫阿羅漢（梵語：Prajñā-vimukta，指通過智慧獲得解脫的阿羅漢），俱解脫阿羅漢（梵語：Ubhayatobhāga-vimukta，指通過禪定和智慧都獲得解脫的阿羅漢）。這就是九種無學。』理應也說身證不還果是福田，但是佛陀沒有說，是因為佛陀觀察到有學和無學，由於斷除煩惱的程度和根器的不同，有殊勝之處，所以能夠產生殊勝的果報，因此被稱為福田。然而，諸位不還果所獲得的滅盡定，是有漏的，所以不能說它是自性解脫，因此名為清凈。他們所依止的身體，仍然有煩惱存在，沒有永遠斷除，所以不能說它是相續解脫。

【English Translation】 English version: Thus, all fifteen types of minds, both with outflows (Sanskrit: sāsrava) and without outflows (Sanskrit: anāsrava), are newly attained, never having been obtained before. Some teachers say that the first five outflow-free minds are newly attained, never having been obtained before, while the remaining ten are minds that have been obtained before. The former five, at the time of their presence, are not yet cultivated in the future, hence there is non-arising of concentration (Sanskrit: samādhi); they are perfected through mixed cultivation. Some require a certain number of arisings to achieve completion. Other teachers say that due to the increasing strength of the five faculties of faith (Sanskrit: śraddhā), etc., one experiences the five Pure Abodes (Sanskrit: Śuddhāvāsa, the fifth and highest group of heavens in the Form Realm, inhabited by non-returners). The experiences of the Pure Abodes are due to the power of mixed cultivation, and also due to the assistance of karmic forces. However, only outflow-laden karma can cause the maturation of those results, because outflow-free power abandons existence. The scripture says that the Non-Returner (Sanskrit: Anāgāmin, one who has eliminated the desire realm afflictions and will not return to the desire realm) is known as 'body-witness' (Sanskrit: kāyasākṣin). Upon what superior virtue is this name based? The verse says: 『Having attained cessation, the Non-Returner is transformed and called body-witness.』 The treatise says: Having attained cessation, one is called 'having attained cessation'. That is, if a Non-Returner has attained cessation within their body, they are transformed and called 'body-witness'. This means that the Non-Returner, through bodily witnessing, attains a state similar to Nirvana, hence the name 'body-witness'. How can it be said that they are merely called 'body-witness', since they are without mind? It is because they arise from the body, and the power of attainment arises together with the body. Even in the state of cessation, they are still called 'having attained' it. Why did the Buddha say that the field of merit (Sanskrit: Puṇyakṣetra, a source of merit) includes those still learning (Sanskrit: Śaikṣa, those who have not yet attained Arhatship), but does not include the body-witness Non-Returner? The World-Honored One told the Elder Anāthapiṇḍika: 『Elder, you should know that there are two types of fields of merit: those still learning and those who have completed learning (Sanskrit: Aśaikṣa, those who have attained Arhatship). There are eighteen types of those still learning, and only nine types of those who have completed learning.』 What are the eighteen types of those still learning? They are the Stream-Enterer aspirant (Sanskrit: Srota-āpanna-pratipannaka, one who is striving towards the Stream-Enterer fruit) and the Stream-Enterer (Sanskrit: Srota-āpanna, one who has entered the stream of enlightenment), the Once-Returner aspirant (Sanskrit: Sakṛdāgāmi-pratipannaka, one who is striving towards the Once-Returner fruit) and the Once-Returner (Sanskrit: Sakṛdāgāmin, one who will return to the desire realm only once more), the Non-Returner aspirant (Sanskrit: Anāgāmi-pratipannaka, one who is striving towards the Non-Returner fruit) and the Non-Returner, the Arhat aspirant (Sanskrit: Arhat-pratipannaka, one who is striving towards Arhatship), the faith-follower (Sanskrit: Śraddhānusārin, one who follows the path based on faith) and the dharma-follower (Sanskrit: Dharmānusārin, one who follows the path based on wisdom), the faith-liberated (Sanskrit: Śraddhāvimukta, one who is liberated through faith) and the vision-attained (Sanskrit: Dṛṣṭiprāpta, one who is liberated through wisdom), the 'family-to-family' (Sanskrit: Kolaṃkola, one who is reborn in various families), the 'one-seed' (Sanskrit: Ekavīcika, one who will be reborn only once more), the intermediate-being (one who attains Nirvana in the intermediate state), the with-effort (Sanskrit: Sasaṃkhāra, one who enters cessation with effort), the without-effort (Sanskrit: Asasaṃkhāra, one who enters cessation without effort), and the upward-streamer (Sanskrit: Urdhvasrotas, one who ascends through the realms of form and formlessness, eventually attaining Nirvana). These are the eighteen types of those still learning. What are the nine types of those who have completed learning? They are the Arhat who is liable to decline (Sanskrit: Parihāṇadharman, one who may fall from Arhatship), the Arhat who is liable to decline through reflection (Sanskrit: Cetanābhavya-dharman, one who may fall from Arhatship through reflection), the Arhat who needs protection (Sanskrit: Anurakṣaṇā-dharman, one who needs protection to avoid falling from Arhatship), the Arhat who abides without wavering (Sanskrit: Sthitakampya, one who abides in Arhatship without falling), the Arhat who is capable of penetration (Sanskrit: Prativedhanā-dharman, one who can quickly penetrate the meaning), the Arhat who is unshakeable (Sanskrit: Acaladharman, one who will not fall from Arhatship), the Arhat who does not regress (Sanskrit: Aparinirvāṇadharman, one who will not enter Nirvana), the wisdom-liberated Arhat (Sanskrit: Prajñā-vimukta, one who is liberated through wisdom), and the both-ways-liberated Arhat (Sanskrit: Ubhayatobhāga-vimukta, one who is liberated through both concentration and wisdom). These are the nine types of those who have completed learning.』 It should also be said that the body-witness Non-Returner is a field of merit, but the Buddha did not say so because the Buddha observed that those still learning and those who have completed learning have superior qualities due to the degree of affliction they have eliminated and the capacity of their faculties, and therefore they can produce superior results, hence they are called fields of merit. However, the cessation attained by the Non-Returners is with outflows, so it cannot be said to be self-liberated, hence it is called pure. The body upon which they rely still has afflictions present, not yet permanently eliminated, so it cannot be said to be continuously liberated.

名清凈。故不約成彼立有學福田。無學位中有漏功德。雖非自性解脫所收。相續解脫故名清凈。由此亦能生殊勝果。是故約定及根差別。說九應果皆名福田。已辯不還粗相差別。若細分析數成多千。此中且依行色界五。約諸地等五門分別。謂五約地數成二十。四定地中各五種故。五約種姓數成三十。六種姓中各五種故。五約生處數成八十。十六處中各五種故。五約種姓根數成九十。謂退法種姓下中上根有差別故。數成十五。乃至不動種姓亦然。五約地種姓數成百二十。謂四地中各三十故。五約地種姓根數成三百六十。謂四地中各九十故。五約生處種姓數成四百八十。謂十六處各三十故。五約生處種姓及根數成一千四百四十。謂十六處各九十故。五約離染處種姓根。積數總成一萬二千九百六十不還差別。謂以離染九品不同。乘前一千四百四十。

說一切有部顯宗論卷第三十一大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第三十二

尊者眾賢造

三藏法師玄奘奉　詔譯辯賢聖品第七之四

已辯第三向果差別。次應建立第四向果。頌曰。

上界修惑中　　斷初定一品　至有頂八品　　皆阿羅漢向　第九無間道　　名金剛喻定　盡得俱盡智

【現代漢語翻譯】現代漢語譯本：名「清凈」，因此不約定成就彼立有學福田。無學位中有漏功德，雖然並非自性解脫所攝，但因相續解脫故名「清凈」。由此也能產生殊勝的果報。所以，根據約定和根器的差別，說九種應果都可稱為福田。前面已經辨析了不還果的粗略差別，如果細緻分析，數量可達數千種。這裡暫且依據行**五，約諸地等五門分別。所謂五約地，數量可成二十種，因為在四禪定地中各有五種。五約種姓，數量可成三十種，因為六種姓中各有五種。五約生處，數量可成八十種，因為在十六處中各有五種。五約種姓根器，數量可成九十種，即退法種姓的下、中、上根器有差別，數量可成十五種，乃至不動種姓也是如此。五約地種姓，數量可成一百二十種，即四地中各有三十種。五約地種姓根器，數量可成三百六十種，即四地中各有九十種。五約生處種姓，數量可成四百八十種，即十六處中各有三十種。五約生處種姓及根器，數量可成一千四百四十種，即十六處中各有九十種。五約離染處種姓根器，總計可成一萬二千九百六十種不還果的差別，即以離染的九品不同，乘以之前的一千四百四十種。《說一切有部顯宗論》卷第三十一大正藏第29冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第三十二

尊者眾賢造

三藏法師玄奘奉詔譯《辯賢聖品》第七之四

已經辨析了第三向果的差別，接下來應當建立第四向果。頌曰：

在上界修惑中，斷初禪定一品，乃至有頂天八品，都屬於阿羅漢向。斷第九品無間道，名為金剛喻定（Vajra-like Samadhi），證得盡智（Ksaya-jnana）和無生智（Anutpada-jnana）。

【English Translation】 English version: The name is 'Purity'. Therefore, it is not agreed to establish the learned field of merit by accomplishing that. In the state of no-learning, the meritorious deeds with outflows, although not included in self-nature liberation, are called 'Purity' because of continuous liberation. Because of this, it can also produce excellent results. Therefore, according to the agreement and the difference in faculties, it is said that the nine kinds of Arhatship fruits can all be called fields of merit. The rough differences of the Anagami (Non-Returner) have already been distinguished. If analyzed in detail, the number can reach thousands. Here, let's temporarily rely on the five aspects of practice, and distinguish them according to the five categories of realms, etc. The so-called five aspects of realms can amount to twenty kinds, because there are five kinds in each of the four Dhyana (meditative absorption) realms. The five aspects of lineage can amount to thirty kinds, because there are five kinds in each of the six lineages. The five aspects of birth places can amount to eighty kinds, because there are five kinds in each of the sixteen places. The five aspects of lineage and faculties can amount to ninety kinds, that is, there are differences in the inferior, intermediate, and superior faculties of the declining lineage, amounting to fifteen kinds, and so on, even for the immovable lineage. The five aspects of realm and lineage can amount to one hundred and twenty kinds, that is, there are thirty kinds in each of the four realms. The five aspects of realm, lineage, and faculties can amount to three hundred and sixty kinds, that is, there are ninety kinds in each of the four realms. The five aspects of birth place and lineage can amount to four hundred and eighty kinds, that is, there are thirty kinds in each of the sixteen places. The five aspects of birth place, lineage, and faculties can amount to one thousand four hundred and forty kinds, that is, there are ninety kinds in each of the sixteen places. The five aspects of the place of detachment from desire, lineage, and faculties, in total, amount to twelve thousand nine hundred and sixty kinds of differences in the Anagami (Non-Returner), that is, by multiplying the previous one thousand four hundred and forty kinds by the nine grades of detachment from desire. 《Abhidharmakosha-bhasya-karika》Volume 31 Taisho Tripitaka Volume 29 No. 1563 《Abhidharmakosha-bhasya-karika》

《Abhidharmakosha-bhasya-karika》Volume 32

Composed by Venerable Vasubandhu

Translated by Tripitaka Master Xuanzang under Imperial Order, Chapter 7-4: Discrimination of the Worthy and the Saints

The differences of the third path and fruit have already been distinguished. Next, the fourth path and fruit should be established. The verse says:

Among the afflictions to be cultivated in the upper realms, cutting off the first grade of the first Dhyana (meditative absorption), up to the eighth grade of the Peak of Existence (Bhavagra), all belong to the path of Arhatship. Cutting off the ninth grade with the path of immediate succession is called the Vajra-like Samadhi (Vajropama-samadhi), attaining the Knowledge of Exhaustion (Ksaya-jnana) and the Knowledge of Non-arising (Anutpada-jnana).

成無學應果

論曰。即不還者。進斷色界及無色界修所斷惑。從斷初定一品為初。至斷有頂八品為后。應知轉名阿羅漢向。即此所說阿羅漢向中。斷有頂惑第九無間道。亦說名為金剛喻定。此定堅銳喻若金剛。無一隨眠不能破故。先已破故。不破一切。實有能破。一切功能。雖見道中亦有能斷。有頂煩惱無漏對治。而見斷惑可為一品。頓斷九品勢力劣故。又無事惑易可斷故。能治不立金剛喻名。此中所明金剛喻定。能治一切有事惑中最後微微極難斷品。故知能破一切隨眠。由此力能一剎那頃。證一切惑斷。無漏離系得。如是所說金剛喻定。唯與六智隨一相應。謂四類智滅道法智。緣四聖諦十六行相。通依九地。義準已成。故此差別說有多種。且未至攝有五十二。謂苦集類智觀有頂苦集作非常等因等行相。與彼相應差別成八。滅道法智觀欲滅道作滅靜等道等行相。與彼相應差別亦八。滅類智於八地滅一一別觀作四行相。與彼相應成三十二。道類智於八地道。一切總觀作四行相。與彼相應差別成四。以治八地類智品道。同類相因。必總緣故。滅唯別緣。道則不爾。于隨眠品已具成立。如未至攝有五十二。中四靜慮。應知亦然。空無邊處有二十八。謂除滅道法智品八。及除觀下四地滅諦。各四行相。相應十六。以

【現代漢語翻譯】現代漢語譯本成就無學應果

論中說，不還果位的人，進一步斷除色界和無色界修所斷的迷惑。從斷除初禪定的一品開始，到斷除有頂天八品為止。應當知道，這時就轉名為阿羅漢向。也就是這裡所說的阿羅漢向中，斷除有頂天迷惑的第九無間道，也被稱為金剛喻定（vajropamasamadhi）。這個禪定堅固銳利，比喻為金剛，沒有一種隨眠（anuśaya，煩惱的潛在形式）不能破除。因為之前已經破除了（煩惱），所以不是破除一切（煩惱）。實際上具有能夠破除一切（煩惱）的功能。雖然在見道中也有能夠斷除有頂天煩惱的無漏對治（anāsrava-pratipakṣa，無漏的對治法），但是見道所斷的迷惑可以作為一品，一次性斷除九品，力量較弱。而且無事惑容易斷除，所以能對治的（見道）不立金剛喻之名。這裡所說的金剛喻定，能夠對治一切有事惑中最後微微極難斷的一品，所以知道它能夠破除一切隨眠。憑藉這種力量，在一剎那間，證得一切迷惑斷盡的無漏離系得（anāsrava-visaṃyoga-prāpti，無漏的解脫獲得）。

像這樣所說的金剛喻定，只與六智（ṣaṭ jñānāni）中的一種相應，即四類智（catasraḥ prajñāḥ，苦法智、集法智、滅法智、道法智）和滅道法智（nirodha-dharma-jñāna，滅法智）緣於四聖諦（catvāri āryasatyāni，苦、集、滅、道）的十六行相（ṣoḍaśākārāḥ）。普遍依於九地（nava bhūmayaḥ）。義理上已經成立，所以這種差別有多種。且未至定（anāgamya-samādhi）包含五十二種，即苦集類智（duḥkha-dharma-jñāna，苦法智）觀察有頂天的苦集，作非常等因等行相，與它們相應的差別形成八種。滅道法智（nirodha-dharma-jñāna，滅法智）觀察欲界的滅道，作滅靜等道等行相，與它們相應的差別也有八種。滅類智（nirodha-anvaya-jñāna，滅類智）對於八地的滅，一一分別觀察，作四種行相，與它們相應形成三十二種。道類智（mārga-anvaya-jñāna，道類智）對於八地的道，一切總的觀察，作四種行相，與它們相應的差別形成四種。因為對治八地類智品道，同類互相為因，必定總緣故。滅唯獨分別緣，道則不是這樣。在隨眠品中已經完全成立。如未至定包含五十二種，中間的四靜慮（catasraḥ dhyānāni）也應當知道是這樣。空無邊處（ākāśānantyāyatana）有二十八種，即除去滅道法智品八種，以及除去觀察下四地滅諦的各種四行相，相應十六種。以...

【English Translation】 English version Achieving the Fruit of Non-Learning

The treatise states: Those who are in the state of Non-Returning further sever the afflictions that are severed by cultivation in the Realm of Form and the Formless Realm. It begins with severing the first level of the first dhyana (meditative absorption) and ends with severing the eighth level of the Peak of Existence (Bhavagra). It should be known that this is when one transitions to being a Stream-Enterer towards Arhatship. That is, within this Stream-Enterer towards Arhatship, the ninth uninterrupted path (anantarya-marga) that severs the afflictions of the Peak of Existence is also called the Vajra-like Samadhi (vajropamasamadhi). This samadhi is firm and sharp, likened to a diamond (vajra), because there is no latent tendency (anuśaya) that it cannot destroy. Because it has already destroyed (afflictions), it does not destroy everything. In reality, it possesses the ability to destroy everything. Although there are also non-outflow antidotes (anāsrava-pratipakṣa) in the Path of Seeing that can sever the afflictions of the Peak of Existence, the afflictions severed in the Path of Seeing can be considered as one level, and the power to sever nine levels at once is weak. Moreover, afflictions without a basis are easy to sever, so the (Path of Seeing) that can counteract them is not given the name Vajra-like. The Vajra-like Samadhi explained here can counteract the last, subtle, and extremely difficult-to-sever level among all afflictions with a basis, so it is known that it can destroy all latent tendencies. By this power, in an instant, one attains the non-outflow detachment attainment (anāsrava-visaṃyoga-prāpti) of severing all afflictions.

The Vajra-like Samadhi, as described, corresponds only to one of the six wisdoms (ṣaṭ jñānāni), namely the four kinds of wisdom (catasraḥ prajñāḥ) and the Dharma Wisdom of Cessation and the Dharma Wisdom of the Path, which are based on the sixteen aspects (ṣoḍaśākārāḥ) of the Four Noble Truths (catvāri āryasatyāni). It universally relies on the nine grounds (nava bhūmayaḥ). The principle has already been established, so there are many kinds of differences. Furthermore, the Undisturbed Concentration (anāgamya-samādhi) contains fifty-two, namely the Wisdom of Suffering and the Wisdom of Origin, which observe the suffering and origin of the Peak of Existence, making aspects such as impermanence and causes, and the differences corresponding to them form eight kinds. The Dharma Wisdom of Cessation and the Dharma Wisdom of the Path observe the cessation and path of the Desire Realm, making aspects such as cessation, tranquility, and the path, and the differences corresponding to them also form eight kinds. The Wisdom of Cessation observes the cessation of the eight grounds separately, making four aspects, and the corresponding differences form thirty-two kinds. The Wisdom of the Path observes the path of the eight grounds in general, making four aspects, and the corresponding differences form four kinds. Because the Wisdom of the Path that counteracts the eight grounds is of the same kind and mutually causal, it must be generally based. Cessation is only separately based, while the path is not like this. It has already been fully established in the chapter on latent tendencies. Just as the Undisturbed Concentration contains fifty-two, the four dhyanas (catasraḥ dhyānāni) in between should also be known to be like this. The Sphere of Infinite Space (ākāśānantyāyatana) has twenty-eight, namely excluding the eight kinds of the Dharma Wisdom of Cessation and the Dharma Wisdom of the Path, and excluding the various four aspects of observing the cessation truth of the lower four grounds, corresponding to sixteen kinds. By...

依無色必無法智。及緣下滅類智品故。緣下地道于理無遮。道必總緣前已釋故。余如前故有二十八。識無邊處有二十四。無所有處唯有二十。謂彼於前復除觀下滅聖諦境四八行相。隨其次第準前應釋。諸有欲令三無色地。有緣下地滅類智者。彼作是說。空無邊處加前十六。識無邊處加前二十。無所有處加二十四。如是總說。依無色地金剛喻定七十二種或復說有百三十二。有餘師說。道類智品於八地道亦各別觀。故前六地各有八十。空無邊處唯有四十。識無邊處有三十二。無所有處有二十四。復有欲令滅類智品。於八地滅有別總觀。故前六地中各百六十四。空無邊處唯五十二。識無邊處有三十六。無所有處有二十四。彼俱非理。道必總緣。滅唯別緣。因有無故。尊者妙音作如是說。金剛喻定總有十三。謂斷有頂見修斷惑無間道攝十三剎那。此亦不然。以四類忍前八無間道非極上品故。此定既能斷有頂地第九品惑。能引此惑盡得俱行。盡智令起金剛喻定。是斷惑中最後無間道所生盡智。是斷惑中最後解脫道故。說此定所引生智與第九品盡得俱起。或此盡言顯一切盡。謂第九品及所餘惑。皆得擇滅。故名為盡。金剛喻定能引諸惑。盡得俱行盡智令起。此與一切煩惱盡得。最初俱生故名盡智。有餘師說。惑盡身中此最初生。故

【現代漢語翻譯】現代漢語譯本依無色界（Arupaloka）（沒有物質的境界）必定沒有法智（Dharmajnana）（對四聖諦的直接理解），以及因為緣于地獄滅的類智品（Anvaya-jnanakshanti）（通過推理理解滅諦）。因此，緣于下地之道在理上沒有阻礙，因為道必定總緣於前（面的內容），這已經解釋過了。其餘的如同前面所說，所以有二十八種。識無邊處（Vijnanantyayatana）（超越物質，專注于無限意識的禪定境界）有二十四種。無所有處（Akincanyayatana）（超越意識，專注于『一無所有』的禪定境界）只有二十種，也就是說，他們在前面又排除了觀察地獄滅聖諦境界的四種八行相（四聖諦的十六種行相）。按照次序，應該參照前面進行解釋。有些人想要三無色界（Arupaloka）有緣于地獄滅的類智，他們這樣說：空無邊處（Akasanantyayatana）（超越物質，專注于無限虛空的禪定境界）加上前面的十六種，識無邊處加上前面的二十種，無所有處加上二十四種。總的來說，依據無色界的金剛喻定（Vajropamasamadhi）（一種非常強大的禪定，用於斷除最後的煩惱），有七十二種，或者說有一百三十二種。有其他老師說，道類智品（Anvaya-jnanakshanti）對於八地之道也分別觀察，因此前六地各有八十種，空無邊處只有四十種，識無邊處有三十二種，無所有處有二十四種。還有人想要滅類智品（Anvaya-jnanakshanti）對於八地之滅有分別和總體的觀察，因此前六地中各有百六十四種，空無邊處只有五十二種，識無邊處有三十六種，無所有處有二十四種。他們都缺乏道理，道必定總體緣取，滅只能分別緣取，因為因有和無的緣故。尊者妙音（Venerable Myoyin）這樣說，金剛喻定總共有十三種，也就是斷除有頂天（Bhavagra）（三界輪迴的最高處）的見修所斷之惑（煩惱）的無間道（Anantaryamarga）（直接導致解脫的道路）所包含的十三剎那。這也是不對的，因為四類忍（Ksanti）（四種忍位）之前的八無間道不是極上品（最高等級）的緣故。這個禪定既然能夠斷除有頂天的第九品惑（煩惱），能夠引導這個惑的斷盡，與斷盡同時生起盡智（Kshayajnana）（知道煩惱已盡的智慧），金剛喻定是斷惑中最後的無間道所生的盡智，是斷惑中最後的解脫道，所以說這個禪定所引導生起的智慧與第九品煩惱的斷盡同時生起。或者這個『盡』字顯示一切斷盡，也就是說，第九品以及其餘的煩惱，都得到擇滅（Pratisankhyanirodha）（通過智慧而滅除煩惱），所以名為『盡』。金剛喻定能夠引導諸惑的斷盡，與斷盡同時生起盡智，這與一切煩惱的斷盡最初同時生起，所以名為盡智。有其他老師說，在煩惱斷盡之身中，這個最初生起，所以（以下內容缺失）。

【English Translation】 English version There is necessarily no Dharmajnana (direct understanding of the Four Noble Truths) based on the Arupaloka (formless realm), and because of the Anvaya-jnanakshanti (knowledge of conformity) regarding the cessation of the lower realms. Therefore, there is no logical obstruction to focusing on the path of the lower realms, because the path necessarily encompasses everything previously mentioned, as has already been explained. The rest is as previously stated, so there are twenty-eight types. The Vijnanantyayatana (sphere of infinite consciousness) has twenty-four types. The Akincanyayatana (sphere of nothingness) has only twenty types, meaning that they further exclude the four sets of eight aspects (sixteen aspects of the Four Noble Truths) for observing the realm of the cessation of the lower realms. In order, it should be explained according to the previous descriptions. Some people want the three Arupalokas to have Anvaya-jnanakshanti that focuses on the cessation of the lower realms. They say that the Akasanantyayatana adds the previous sixteen, the Vijnanantyayatana adds the previous twenty, and the Akincanyayatana adds twenty-four. In summary, based on the Vajropamasamadhi (diamond-like concentration), there are seventy-two types, or some say one hundred and thirty-two. Other teachers say that the Anvaya-jnanakshanti separately observes the paths of the eight realms, so the first six realms each have eighty types, the Akasanantyayatana has only forty types, the Vijnanantyayatana has thirty-two types, and the Akincanyayatana has twenty-four types. Still others want the Anvaya-jnanakshanti to have separate and general observations of the cessation of the eight realms, so the first six realms each have one hundred and sixty-four types, the Akasanantyayatana has only fifty-two types, the Vijnanantyayatana has thirty-six types, and the Akincanyayatana has twenty-four types. They are all unreasonable, the path must be generally focused on, and cessation can only be focused on separately, because of the presence or absence of causes. Venerable Myoyin says that the Vajropamasamadhi has a total of thirteen types, which are the thirteen kshanas (moments) included in the Anantaryamarga (path of immediate consequence) that cuts off the afflictions to be abandoned by seeing and cultivation in the Bhavagra (peak of existence). This is also incorrect, because the eight Anantaryamargas before the four Ksantis (endurances) are not of the highest quality. Since this samadhi can cut off the ninth grade of afflictions in the Bhavagra, it can lead to the complete cutting off of this affliction, and Kshayajnana (knowledge of exhaustion) arises simultaneously with the cutting off. The Vajropamasamadhi is the Kshayajnana produced by the last Anantaryamarga in the cutting off of afflictions, and it is the last path of liberation in the cutting off of afflictions, so it is said that the wisdom produced by this samadhi arises simultaneously with the cutting off of the ninth grade of afflictions. Or the word 'exhaustion' indicates the exhaustion of everything, that is, the ninth grade and the remaining afflictions all attain Pratisankhyanirodha (cessation through wisdom), so it is called 'exhaustion'. The Vajropamasamadhi can lead to the exhaustion of all afflictions, and Kshayajnana arises simultaneously with the exhaustion. This arises simultaneously with the initial exhaustion of all afflictions, so it is called Kshayajnana. Other teachers say that this initially arises in the body where afflictions are exhausted, so (the following content is missing).

名盡智。如是盡智至已生時。便成無學阿羅漢果。已得無學應果法故。為得別果所應修學。此無有故得無學名。豈不無學亦希別果。以無學者亦轉根故。此難不然。如先有學求得別果。此不然故。既說盡智至已生時便成無學阿羅漢果。義準盡智未已生時。前七聖者皆名有學。為得別果勤修學故。住本性位。何名有學。學意未滿故。學得常隨故。何故無學名阿羅漢。諸自利行修學已成。唯應作他利益事故。如契經說。不自調伏能調伏他。無有是處。或是一切有學異生。所應供養故名應果。學法雲何。謂有學者。無漏有為法。無學法雲何。謂無學者。無漏有為法。諸無為法雖是無漏。而不名為學無學法。以有得者異生等身亦成就故。若無得者都不繫屬學無學故。如是有學及無學者。總成八聖補特伽羅。行向住果各有四故。名雖有八事唯有五。謂住四果及初果向。以後三果向不離前果故。此依漸次得果者說。若倍離欲全離欲者。住見道中名為一來。不還果向。非前果攝。修道即通有漏無漏。何道能離何地染耶。二道現前離諸地染。各引幾種離系得耶。頌曰。

有頂由無漏　　余由二離染　聖二離八修　　各二離系得

論曰。有頂地中所有煩惱。唯無漏道能令永離。此于有漏勢力增強。自上地等皆能治故。唯于次

上近分地中。起世俗道。能治下惑。有頂地惑。既無上地。故無有漏。能離彼染。諸世俗道。不治自惑。是自隨眠。所隨增故。不治上惑。勢力劣故餘八地中所有煩惱。通由二道能令永離。皆有上邊世俗道故。皆有自下無漏道故。聖用有漏無漏二道。離下八地修所斷時。各具引生二離系得。有漏無漏二種斷道。於八地中所作同故。由此有學離八修斷。世出世道隨一現前。各未來修世出世道。此總相說。以無漏道離上七地前八品時。不修上邊。世俗道故。唯有無漏一離系得。離第九品。方可具二。或應許得離道而修。或應斷染時許依下修上。既說聖者。二離八修。各能引生。二離系得。準知聖者。離有頂修及見斷時。用無漏道唯引無漏。離系得生亦不未來。修世俗道與世俗道。不同事故。異生離八。用有漏道唯引有漏。離系得生亦不未來。修無漏道未入聖故。不說自成。有餘師言。以無漏道離下八地修斷染時。何緣知亦生有漏離系得有舍無漏得煩惱不成故。謂有學聖。以無漏道離彼染時。若不引生同治有漏離系得者。則以聖道具離八地。后依靜慮得轉根時。頓舍先來諸鈍聖道。唯得靜慮利果聖道。上惑離系應皆不成。是則還應成彼煩惱。然非所許。故具二得。此證不然。不決定故。如分離有頂得轉根時。及異生上生不成

惑故。此二雖無煩惱斷得。而勝進故遮惑得生。彼亦應然。故證非理。由此但可作如是言。二道于中所作同故。隨一現起引二得生。不可說言為成斷故。已辯離染由道不同。今次應辯由地差別。由何地道離何地染。頌曰。

無漏未至道　　能離一切地　餘八離自上　　有漏離次下

論曰。諸無漏道通依九地。謂四靜慮未至中間及三無色。若未至攝能離欲界。乃至有頂餘八地攝。隨其所應各能離自及上地染。不能離下。未離下時上道必無現在前故。諸有漏道一切唯能離次下地。非自地等自地煩惱所隨增故。勢力劣故。先已離故。諸依近分離下地染。如無間道皆近分攝。諸解脫道亦近分耶。不定云何。頌曰。

近分離下染　　初三后解脫　根本或近分　　上地唯根本

論曰。諸道所依近分有八。謂四靜慮無色下邊所離有九。謂欲八定初三近分離下三染。第九解脫現在前時。或入根本。或即近分。上五近分各離下染。第九解脫現在前時。必入根本。非即近分。近分根本等舍根故。下三靜慮近分根本受根異故。有不能入。轉入異受。少艱難故。離下染時必欣上故。若受無異必入根本。諸出世道無間解脫。前既已說緣四諦境十六行相。義準自成。世道緣何作何行相。頌曰。

世無間解脫　　如次緣

下上　作粗苦障行　　及靜妙離三

論曰。世俗無間及解脫道。如次能緣下地上地。為粗苦障及靜妙離。謂諸無間道緣自次下地諸有漏法作粗苦等。三行相中隨一行相。若諸解脫道緣彼次上地諸有漏法作靜妙等。三行相中隨一行相。約容有說二道各三。非諸有情于離染位。無間解脫皆各具三。諸下地中由多掉舉。寂靜微劣故名為粗。雖大劬勞暫令掉舉勢用微劣。仍不能引美妙樂生故名為苦。有極多種災害拘礙。及能覆障令無功能。見出離方故名為障。諸上地中不作功用。掉舉微劣故名為靜。不設劬勞掉舉微劣。引生勝樂故名為妙于下地中所有災害。能決定見心不生欣。及能趣彼故名為離。應知此中已兼顯示無間解脫。行相各三。相翻而生。如其次第。謂無間道緣下為粗。解脫道中緣上為靜。余相翻起如次應知。然離染時起則不定。世俗無間及解脫道。能離下等九品染故。應知亦有九品差別此中異生。離欲界染九無間道。粗等三行隨一現前。各未來修粗等三行。八解脫道靜等三行。隨一現前各未來修。粗等六行后解脫道。現在未來所修如前。八解脫道與前別者。復修未來。初靜慮攝。無邊行相。如是乃至離無所有染。無間解脫道所修應知。若諸聖者。以世俗道。離欲界染九無間道。粗等三行隨一現前。各于未來

【現代漢語翻譯】現代漢語譯本作粗苦障行，及靜妙離三

論曰：世俗無間道（指能斷除煩惱的道路，是證得解脫的準備階段）及解脫道（指最終獲得解脫的道路），如其次第能緣下地（較低的境界）上地（較高的境界），作為粗、苦、障（無間道的作用）及靜、妙、離（解脫道的作用）。謂諸無間道緣自次下地諸有漏法（指有煩惱和業力的事物）作粗、苦等三行相（三種特徵）中隨一行相。若諸解脫道緣彼次上地諸有漏法作靜、妙等三行相中隨一行相。約容有說二道各三，非諸有情于離染位（脫離煩惱的狀態）。無間解脫皆各具三。諸下地中由多掉舉（心神不定），寂靜微劣故名為粗。雖大劬勞（非常努力）暫令掉舉勢用微劣，仍不能引美妙樂生故名為苦。有極多種災害拘礙，及能覆障令無功能，見出離方故名為障。諸上地中不作功用，掉舉微劣故名為靜。不設劬勞掉舉微劣，引生勝樂故名為妙。于下地中所有災害，能決定見心不生欣，及能趣彼故名為離。應知此中已兼顯示無間解脫，行相各三，相翻而生，如其次第。謂無間道緣下為粗，解脫道中緣上為靜。余相翻起如次應知。然離染時起則不定。世俗無間及解脫道，能離下等九品染故。應知亦有九品差別。此中異生（尚未證得聖果的凡夫）。離欲界染九無間道，粗等三行隨一現前，各未來修粗等三行。八解脫道靜等三行，隨一現前各未來修粗等六行。后解脫道，現在未來所修如前。八解脫道與前別者，復修未來初靜慮攝（屬於初禪境界）。無邊行相。如是乃至離無所有染（脫離無所有處天的煩惱）。無間解脫道所修應知。若諸聖者（已證得聖果的人）。以世俗道，離欲界染九無間道，粗等三行隨一現前，各于未來

【English Translation】 English version Acting with roughness, suffering, and obstruction; and tranquility, subtlety, and detachment—these three.

The treatise says: Worldly immediate paths (paths that cut off afflictions, the preparatory stage for attaining liberation) and paths of liberation (paths that ultimately lead to liberation) can, in sequence, focus on lower and higher grounds, acting as roughness, suffering, and obstruction (the function of immediate paths) and tranquility, subtlety, and detachment (the function of paths of liberation). That is, the immediate paths focus on the afflicted dharmas (phenomena with afflictions and karma) of their immediately lower grounds, acting with one of the three characteristics of roughness, suffering, etc. If the paths of liberation focus on the afflicted dharmas of their immediately higher grounds, acting with one of the three characteristics of tranquility, subtlety, etc. Speaking in terms of possibility, each of the two paths has three, but not all sentient beings in the state of detachment from defilements have all three for both immediate and liberation paths. In the lower grounds, due to much agitation, tranquility is weak and inferior, hence it is called 'rough.' Although great effort temporarily weakens the force of agitation, it still cannot lead to the birth of beautiful joy, hence it is called 'suffering.' There are extremely many disasters and hindrances, and it can cover and obstruct, rendering it incapable of seeing the way out of suffering, hence it is called 'obstruction.' In the higher grounds, without effort, agitation is weak, hence it is called 'tranquil.' Without exertion, agitation is weak, leading to the birth of superior joy, hence it is called 'subtle.' Regarding the disasters in the lower grounds, one can definitely see that the mind does not give rise to joy and can approach that, hence it is called 'detachment.' It should be known that this already shows that the immediate and liberation paths each have three characteristics, arising in reverse order, in sequence. That is, the immediate path focuses on the lower as 'rough,' and in the path of liberation, it focuses on the higher as 'tranquil.' The remaining characteristics arise in reverse order, as should be known in sequence. However, the arising at the time of detachment from defilements is uncertain. Worldly immediate and liberation paths can separate from the nine grades of defilements, lower and so on. It should also be known that there are nine grades of difference. Here, ordinary beings (those who have not yet attained the fruit of a sage) separate from the defilements of the desire realm with nine immediate paths. One of the three characteristics of roughness, etc., appears, and each will cultivate the three characteristics of roughness, etc., in the future. Eight paths of liberation, one of the three characteristics of tranquility, etc., appears, and each will cultivate the six characteristics of roughness, etc., in the future. The subsequent path of liberation, what is cultivated in the present and future is as before. The eight paths of liberation are different from the previous ones in that they further cultivate the boundless characteristics included in the first dhyana (the realm of the first meditation) in the future. Thus, even separating from the defilements of the realm of nothingness (the afflictions of the heaven of no-thing-ness). What is cultivated by the immediate and liberation paths should be known. If the sages (those who have already attained the fruit of a sage) use worldly paths to separate from the defilements of the desire realm with nine immediate paths, one of the three characteristics of roughness, etc., appears, and each will in the future

修十九行。謂粗等三有漏無漏。十六聖行八解脫道。靜等三行隨一現前。各未來修二十二行。謂前十九加靜等三。后解脫道現在未來。所修如前。八解脫道與前別者。復修未來初靜慮攝。無邊行相離初定染。九無間道粗等三行。隨一現前各于未來。修十九行。謂粗等三及唯無漏十六聖行。此十六行是下地攝。以上地邊無聖行故。后修聖行準此應知。八解脫道靜等三行。隨一現前各未來修二十二行。謂前十九加靜等三。后解脫道現在未來。所修如前八解脫道。與前別者。復修未來二靜慮攝。無邊行相。如是乃至離無所有染。無間解脫道所修應知。有餘師言。異生聖者。離欲無間解脫道中。亦修不凈息念慈等。離余上地所修如前。初靜慮邊善根廣故。修如是行上諸定邊。善根少故。所修如前。又欲界中有多煩惱。為欲斷彼修多對治。上地不然故修治少。離欲界染九無間道。未來所修粗等三行。唯緣欲界八解脫道。未來所修粗等三行。通緣欲界及初靜慮靜等三行緣初靜慮。后解脫道未來所修。粗等三行通緣三界。靜等三行緣初靜慮乃至有頂。離初定染。九無間道。未來所修。粗等三行。緣初靜慮。八解脫道。未來所修。粗等三行緣初二定。靜等三行緣第二定。后解脫道。未來所修。粗等三行。通緣三界。靜等三行緣第二定乃

【現代漢語翻譯】現代漢語譯本修習十九種行相。指的是粗想等三種有漏和無漏的行相，以及十六種聖行和八種解脫道。當寂靜等三種行相中的任何一種現前時，各自在未來修習二十二種行相。這二十二種行相包括之前的十九種，加上寂靜等三種。後面的解脫道在現在和未來所修習的，和之前一樣。八種解脫道與之前不同的地方在於，還要修習未來初禪所攝的無邊行相，以遠離初禪的染污。九種無間道，當粗想等三種行相中的任何一種現前時，各自在未來修習十九種行相。這十九種行相包括粗想等三種，以及唯有無漏的十六種聖行。這十六種聖行是下地所攝，因為上地沒有聖行。後面修習聖行的情況，可以依此類推得知。八種解脫道，當寂靜等三種行相中的任何一種現前時，各自在未來修習二十二種行相。這二十二種行相包括之前的十九種，加上寂靜等三種。後面的解脫道在現在和未來所修習的，和之前的八種解脫道一樣。與之前不同的地方在於，還要修習未來二禪所攝的無邊行相。像這樣乃至遠離無所有處的染污，無間道和解脫道所修習的行相，應該知道。有其他老師說，異生（指凡夫）和聖者，在遠離欲界的無間道和解脫道中，也修習不凈觀、息念和慈心等。遠離其餘上地所修習的行相，和之前一樣。因為初禪的善根廣大，所以修習這樣的行相。上界諸定的善根較少，所以修習的行相和之前一樣。而且欲界中有很多煩惱，爲了斷除這些煩惱，修習很多對治法。上地不是這樣，所以修習的對治法較少。遠離欲界染污的九種無間道，未來所修習的粗想等三種行相，只緣于欲界。八種解脫道，未來所修習的粗想等三種行相，通緣于欲界和初禪。寂靜等三種行相緣于初禪。後面的解脫道，未來所修習的粗想等三種行相，通緣於三界。寂靜等三種行相緣于初禪乃至有頂天。遠離初禪染污的九種無間道，未來所修習的粗想等三種行相，緣于初禪。八種解脫道，未來所修習的粗想等三種行相，緣于初禪和二禪。寂靜等三種行相緣於二禪。後面的解脫道，未來所修習的粗想等三種行相，通緣於三界。寂靜等三種行相緣於二禪乃至……

【English Translation】 English version One cultivates nineteen aspects. These refer to the three contaminated and uncontaminated aspects such as 'coarse thought', the sixteen noble practices, and the eight paths of liberation. When any one of the three aspects such as 'tranquility' manifests, each will cultivate twenty-two aspects in the future. These twenty-two include the previous nineteen plus the three such as 'tranquility'. The paths of liberation that are cultivated in the present and future are the same as before. The difference between the eight paths of liberation and the previous ones is that one also cultivates the boundless aspects included in the first Dhyana (Jhana) (meditative state), in order to be free from the defilements of the first Dhyana (Jhana). The nine uninterrupted paths: when any one of the three aspects such as 'coarse thought' manifests, each will cultivate nineteen aspects in the future. These nineteen include the three such as 'coarse thought', and the sixteen noble practices that are only uncontaminated. These sixteen practices are included in the lower realms, because there are no noble practices in the higher realms. The subsequent cultivation of noble practices should be understood accordingly. The eight paths of liberation: when any one of the three aspects such as 'tranquility' manifests, each will cultivate twenty-two aspects in the future. These twenty-two include the previous nineteen plus the three such as 'tranquility'. The paths of liberation that are cultivated in the present and future are the same as the previous eight paths of liberation. The difference from the previous ones is that one also cultivates the boundless aspects included in the second Dhyana (Jhana) in the future. Thus, even up to being free from the defilements of the realm of 'neither perception nor non-perception', the aspects cultivated by the uninterrupted path and the path of liberation should be known. Some other teachers say that ordinary beings (異生) (those not yet on the path) and noble ones, in the uninterrupted path and path of liberation from the desire realm, also cultivate impurity contemplation, mindfulness of breathing, loving-kindness, and so on. The practices cultivated to be free from the remaining higher realms are the same as before. Because the roots of goodness in the first Dhyana (Jhana) are vast, one cultivates such practices. Because the roots of goodness in the higher Dhyanas (Jhanas) are fewer, the practices cultivated are the same as before. Moreover, there are many afflictions in the desire realm. In order to cut them off, one cultivates many antidotes. It is not so in the higher realms, so fewer antidotes are cultivated. The nine uninterrupted paths to be free from the defilements of the desire realm: the three aspects such as 'coarse thought' that will be cultivated in the future are only related to the desire realm. The three aspects such as 'coarse thought' that will be cultivated in the future by the eight paths of liberation are related to both the desire realm and the first Dhyana (Jhana). The three aspects such as 'tranquility' are related to the first Dhyana (Jhana). The three aspects such as 'coarse thought' that will be cultivated in the future by the subsequent paths of liberation are related to the three realms. The three aspects such as 'tranquility' are related to the first Dhyana (Jhana) up to the peak of existence (有頂). The nine uninterrupted paths to be free from the defilements of the first Dhyana (Jhana): the three aspects such as 'coarse thought' that will be cultivated in the future are related to the first Dhyana (Jhana). The three aspects such as 'coarse thought' that will be cultivated in the future by the eight paths of liberation are related to the first and second Dhyanas (Jhanas). The three aspects such as 'tranquility' are related to the second Dhyana (Jhana). The three aspects such as 'coarse thought' that will be cultivated in the future by the subsequent paths of liberation are related to the three realms. The three aspects such as 'tranquility' are related to the second Dhyana (Jhana) up to...

至有頂。離二靜慮三靜慮染。隨其所應皆準前說。離四定染九無間道。未來所修粗等三行。緣第四定八解脫道。未來所修粗等三行。緣第四定及緣空處。然非一念。以界別故。靜等三行唯緣空處。后解脫道。未來所修。粗等三行。靜等三行皆緣空處乃至有頂。離空處染。九無間道。未來所修。粗等三行唯緣空處。八解脫道。未來所修。粗等三行緣空識處。靜等三行唯緣識處。后解脫道。未來所修。粗等三行。靜等三行。俱緣識處乃至有頂。離識處染。無所有染。隨其所應皆準前說。何緣最後。解脫道中。未來所修。粗等三行。靜慮攝者。通緣三界。無色攝者。唯自上緣。諸靜慮中。有遍緣智。無色根本。必不下緣。故二所修所緣有別。傍論已了。應辯本義。本說諸位善根相生。前既。已說金剛喻定。無間必有盡智續生。盡智無間有何智起。頌曰。

不動盡智后　　必起無生智　余盡或正見　　此應果皆有

論曰。先不動法諸阿羅漢。盡智無間無生智起。此智是彼本所求故。必與盡智俱時而得。謂彼求得順記所解。若無便有入涅槃障。諸阿羅漢共得智時。即亦志求得無生智。然其盡智理應先起。是因位中先所求故。先不動法金剛定后得無生智而未現前盡智無間方得現起。除先不動余阿羅漢。盡智無間有盡智

{ "translations": [ "現代漢語譯本：", "至於有頂天（Akanistha，色界最高的禪定天），遠離二禪（Dhyana，禪定）和三禪的染污，都按照前面所說的原則處理。遠離四禪的染污，九無間道（Anantarya-marga，能斷除煩惱的道），未來所修的粗行、等行、靜行這三種行，所緣是第四禪和八解脫道（vimoksha，從束縛中解脫出來的方法），未來所修的粗行、等行、靜行這三種行，所緣是第四禪以及空無邊處（Akasanantyayatana，四無色定之一），但不是同一念，因為界別不同。靜行、等行、靜行這三種行只緣空無邊處。后解脫道（Vimukti-marga，解脫之道），未來所修的粗行、等行、靜行這三種行，靜行、等行、靜行這三種行都緣空無邊處乃至有頂天。遠離空無邊處的染污，九無間道，未來所修的粗行、等行這三種行只緣空無邊處。八解脫道，未來所修的粗行、等行這三種行緣識無邊處（Vijnananantyayatana，四無色定之一），靜行、等行這三種行只緣識無邊處。后解脫道，未來所修的粗行、等行、靜行這三種行，靜行、等行這三種行，都緣識無邊處乃至有頂天。遠離識無邊處的染污，無所有處（Akincanyayatana，四無色定之一）的染污，都按照前面所說的原則處理。為什麼最後解脫道中，未來所修的粗行、等行、靜行這三種行，屬於靜慮所攝的，通緣三界（Trailokya，欲界、色界、無色界），屬於無色界所攝的，只緣自界以上。諸靜慮中，有普遍緣的智慧，無色界根本定，必定不向下緣。所以二者所修的所緣有所區別。旁論已經結束，應該辨析本義。本義說諸位善根相生。前面已經說了金剛喻定（Vajropamasamadhi，一種堅固的禪定），無間必定有盡智（Ksaya-jnana，斷盡煩惱的智慧）相續產生。盡智無間有什麼智慧生起？頌說：", "", "　不動盡智后　　必起無生智", "　余盡或正見　　此應果皆有", "", "論說：先不動法的諸阿羅漢（Arhat，已證得最高果位的人），盡智無間無生智（Anutpada-jnana，不再生起的智慧）生起。這種智慧是他們本來所求的，必定與盡智同時而得。就是他們求得順記所解。如果沒有，便有入涅槃（Nirvana，寂滅）的障礙。諸阿羅漢共同得智時，也志求得無生智。然而他們的盡智理應先起，因為是在因位中先所求的。先不動法的金剛定后得無生智，而未現前，盡智無間方得現起。除了先不動，其餘阿羅漢，盡智無間有盡智。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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生。或即引生無學正見。非無生智。后容退故。謂若先是時解脫性。雖于因位雙求二種。而至極果容有退故。金剛喻定正滅位中。不得無生唯得盡智。故盡智后盡智現前。或即引生無學正見。先不動法無生智后。有無生智起。或無學正見。此無學見一切應果之所共有。猶如盡智。故金剛定正滅位中。一切皆得無學正見。然此正見非正所求。故盡無生二智無間。或有即起。或未現前。於此位中總略義者。若先不動。初起盡智。唯一剎那。次無生智。亦一剎那。或有相續。若時解脫。初起盡智或一剎那。或有相續。此二所起無學正見。皆無決定剎那相續。如前說彼。非正求故。如說沙門及沙門果。何謂沙門性。此果體是何。果位差別總有幾種。頌曰。

凈道沙門性　　有為無為果　此有八十九　　解脫道及滅

論曰。言沙門者。能永息除諸界。趣生生死魑魅或能勤勵息諸過失令永寂靜。故名沙門。如薄伽梵自作是釋。以能勤勞息除種種。惡不善法離染過失。廣說乃至。故名沙門。沙門所有名沙門性。此即沙門所修熏法。熏是排遣生臭惑義。即以無漏聖道為體。非世俗道。以能無餘究竟靜息諸過失故。由此異生。雖能已斷無所有處染而非真沙門。以諸過失尚有餘故。暫時靜息。非究竟故。既無漏道。是沙門性。

【現代漢語翻譯】現代漢語譯本：生。或者立即引發無學正見（ariya-dassana，聖者的見解），但不是無生智（anuppāda-ñāṇa，不生之智），因為之後可能退失。如果是先前的時解脫性（samaya-vimutta，有時解脫者），雖然在因位同時尋求兩種智慧，但到達最終果位時，仍有可能退失。金剛喻定（vajropama-samādhi，如金剛一般的禪定）正滅位中，不能獲得無生智，只能獲得盡智（khaya-ñāṇa，滅盡之智）。因此，在盡智之後，盡智再次現前，或者立即引發無學正見。先前是不動法（akuppa-dhamma，不可動搖之法）的，在無生智之後，會有無生智生起，或者生起無學正見。這無學正見是一切應果（arahatta-phala，阿羅漢果）所共有的，就像盡智一樣。所以在金剛定正滅位中，一切都能獲得無學正見。然而，這正見不是主要追求的目標，所以盡智和無生智之間，或者立即生起，或者尚未現前。在這個階段，總括來說，如果先前是不動的，最初生起盡智，只有一剎那，接著是無生智，也只有一剎那，或者有相續。如果是時解脫，最初生起盡智，或者一剎那，或者有相續。這兩種情況所生起的無學正見，都沒有決定的剎那相續，如前所說，因為這不是主要追求的目標。如經中所說沙門（samaṇa，勤息者）以及沙門果（samaññaphala，沙門之果），什麼是沙門性（samaṇatta，沙門之性）？這果的本體是什麼？果位的差別總共有幾種？頌曰：『凈道是沙門性，有為和無為是果，此有八十九種，解脫道以及滅。』論曰：說到沙門，是指能夠永遠止息和消除諸界（dhātu，界）、趣（gati，趣）、生（jāti，生）、生死（bhava，有）的魑魅，或者能夠勤奮努力止息諸過失，使之永遠寂靜。所以稱為沙門。正如薄伽梵（Bhagavān，世尊）自己這樣解釋：因為能夠勤勞地止息和消除種種惡不善法（akusala-dhamma，不善法），遠離染污過失，廣說乃至，所以稱為沙門。沙門所擁有的，名為沙門性。這就是沙門所修習的熏法，熏是排遣產生臭穢迷惑之義。即以無漏聖道（anāsava-magga，無漏聖道）為本體，不是世俗道（lokiya-magga，世間道），因為能夠無餘地究竟靜息諸過失。因此，異生（puthujjana，凡夫）雖然能夠斷除無所有處（ākiñcaññāyatana，無所有處）的染污，但不是真正的沙門，因為諸過失尚有殘餘，只是暫時靜息，不是究竟的。既然無漏道是沙門性。

【English Translation】 English version: Arising. Or it immediately gives rise to the non-learning right view (ariya-dassana, noble insight), but not the unarisen knowledge (anuppāda-ñāṇa, knowledge of non-arising), because it may regress later. If it was initially of the nature of a time-liberated one (samaya-vimutta, liberated by occasion), although both types are sought simultaneously in the causal stage, there is a possibility of regression upon reaching the ultimate fruit. In the diamond-like concentration (vajropama-samādhi, diamond-like samadhi) during the state of cessation, one cannot attain the unarisen knowledge, but only the knowledge of destruction (khaya-ñāṇa, knowledge of destruction). Therefore, after the knowledge of destruction, the knowledge of destruction arises again, or it immediately gives rise to the non-learning right view. For one who previously possessed the unshakeable dharma (akuppa-dhamma, unshakeable dharma), after the unarisen knowledge, the unarisen knowledge arises, or the non-learning right view arises. This non-learning right view is shared by all those who have attained the fruit of Arhatship (arahatta-phala, fruit of Arhatship), just like the knowledge of destruction. Therefore, in the diamond-like concentration during the state of cessation, all attain the non-learning right view. However, this right view is not the primary object of pursuit, so between the knowledge of destruction and the unarisen knowledge, it either arises immediately or has not yet manifested. In this stage, to summarize, if one was previously unshakeable, the knowledge of destruction arises first, for only one moment, followed by the unarisen knowledge, also for only one moment, or there may be continuity. If one is time-liberated, the knowledge of destruction arises first, either for one moment or with continuity. The non-learning right view that arises from these two situations does not have a determined moment of continuity, as mentioned earlier, because it is not the primary object of pursuit. As it is said in the scriptures about the recluse (samaṇa, striver) and the fruits of recluseship (samaññaphala, fruits of recluseship), what is the nature of recluseship (samaṇatta, quality of a recluse)? What is the essence of this fruit? How many kinds of differences are there in the stages of the fruit? The verse says: 'The pure path is the nature of recluseship, the conditioned and unconditioned are the fruits, there are eighty-nine of these, the path of liberation and cessation.' The treatise says: When speaking of a recluse, it refers to one who can permanently cease and eliminate the goblins of the realms (dhātu, elements), destinies (gati, destinies), birth (jāti, birth), and existence (bhava, existence), or who can diligently strive to cease all faults, making them permanently tranquil. Therefore, they are called recluses. Just as the Blessed One (Bhagavān, the Lord) himself explained it: because one can diligently cease and eliminate all kinds of evil and unwholesome dharmas (akusala-dhamma, unwholesome dharmas), and be free from the faults of defilement, and so on, therefore, they are called recluses. That which is possessed by a recluse is called the nature of recluseship. This is the perfumed dharma cultivated by the recluse, and 'perfuming' means dispelling the meaning of generating foulness and delusion. It is essentially the noble path without outflows (anāsava-magga, noble path without outflows), not the worldly path (lokiya-magga, mundane path), because it can completely and ultimately quiet all faults. Therefore, although ordinary beings (puthujjana, ordinary beings) can eliminate the defilements of the sphere of nothingness (ākiñcaññāyatana, sphere of nothingness), they are not true recluses, because the faults still remain, and they are only temporarily quieted, not ultimately. Since the path without outflows is the nature of recluseship.

通以有為無為為果。故沙門果體通有為無為。此果佛說總有四種。謂初預流后阿羅漢。道類智品。是謂有為。預流果體。見斷法斷。是謂無為預流果體。道類智品。或離欲界。第六無漏解脫道品。是謂有為。一來果體。見斷法斷。及欲界系修所斷中。前六品斷是謂無為。一來果體。道類智品。或離欲界第九無漏解脫道品。是謂有為。不還果體。見斷法斷。欲修斷斷。是謂無為。不還果體。盡智無生智。無學正見品。是謂有為。阿羅漢果體。三界見修所斷法斷。是謂無為。阿羅漢果體。然薄伽梵。于契經中。但說無為沙門體。果如說云何名預流果。謂斷三結。乃至云何阿羅漢果。謂已永斷貪瞋癡等。應知斷言兼前斷說。何緣于彼但說無為。以此無為唯是果故。謂諸擇滅唯沙門果。道通沙門。故略不說。或以無為法是果非有果。道通二種。故略不說。或無為法離有為過。為令欣樂。是故偏說。或此唯說無為果經。是有餘言。不應封執謂此唯說三結斷等。不遍說余煩惱斷故。如契經說。心速回轉精進能證無上菩提。超段食想越諸色想。沒有對想。非余不然。應知此經亦復如是。如由別意唯說無為為沙門果。亦由別意說沙門果。唯有四種。若廢別意直論法相。即沙門果有八十九。皆解脫道。擇滅為性。謂為永斷三界煩惱。有八

【現代漢語翻譯】現代漢語譯本通過有為法和無為法來作為果。因此，聲聞果的本體貫通有為和無為。佛陀說這種果總共有四種，即初果須陀洹（Srota-apanna，入流者），最後是阿羅漢（Arhat，無學）。道類智品（Dharmakshanti-jnana，對法的忍）是有為法，是須陀洹果的本體。見所斷法（Drishti-heya-dharma，見道所斷之法）的斷滅是無為法，是須陀洹果的本體。道類智品，或者離開欲界。第六無漏解脫道品是有為法，是一來果（Sakridagamin，一來者）的本體。見所斷法斷滅，以及欲界系修所斷法（Bhavana-heya-dharma，修道所斷之法）中，前六品的斷滅是無為法，是一來果的本體。道類智品，或者離開欲界第九無漏解脫道品。是有為法，是不還果（Anagamin，不還者）的本體。見所斷法斷滅，欲界修所斷法斷滅，是無為法，是不還果的本體。盡智（Ksaya-jnana，知已盡之智）、無生智（Anutpada-jnana，知無生之智）、無學正見品（Asaiksha-samyag-drishti，無學位的正見）是有為法，是阿羅漢果的本體。三界見修所斷法斷滅，是無為法，是阿羅漢果的本體。然而，薄伽梵（Bhagavan，世尊）在契經中，只說了無為是聲聞果的本體。例如經中說：『什麼叫做須陀洹果？』答：『斷除三種結縛。』乃至『什麼叫做阿羅漢果？』答：『已經永遠斷除了貪嗔癡等。』應當知道『斷』這個詞語，是兼指前面所說的斷滅。為什麼在那些經中只說無為法呢？因為這種無為法僅僅是果的緣故。也就是說，各種擇滅（Pratisankhya-nirodha，以智慧抉擇而滅）僅僅是聲聞果，道（Marga，道諦）貫通聲聞，所以略而不說。或者因為無為法是果而不是有果，道貫通兩種，所以略而不說。或者因為無為法遠離有為法的過失，爲了使人欣然樂意，所以偏重於說無為法。或者這僅僅是說無為果的經，還有其他的言語沒有說完，不應該固執地認為這裡僅僅說了斷除三結等，沒有普遍地說其他的煩惱斷滅。正如契經所說，心迅速回轉，精進能夠證得無上菩提，超越段食想，超越各種色想，沒有對想，不是其他情況不能這樣。應當知道這部經也是這樣。正如由於特別的用意，只說無為法是聲聞果，也由於特別的用意，說聲聞果只有四種。如果拋開特別的用意，直接討論法的體相，那麼聲聞果就有八十九種，都是解脫道，以擇滅為體性。爲了永遠斷除三界的煩惱，有八十九種。

【English Translation】 English version Through conditioned (Samskrita) and unconditioned (Asamskrita) dharmas, one attains the result. Therefore, the substance of the Sramana-phala (fruit of asceticism) encompasses both conditioned and unconditioned dharmas. The Buddha said that there are four types of this fruit in total, namely the first, Srota-apanna (stream-enterer), and the last, Arhat (one who is worthy). Dharmakshanti-jnana (the wisdom of acceptance of dharma) is a conditioned dharma, and it is the substance of the Srota-apanna-phala. The cessation of Drishti-heya-dharma (dharmas to be abandoned by seeing) is an unconditioned dharma, and it is the substance of the Srota-apanna-phala. Dharmakshanti-jnana, or departing from the desire realm. The sixth undefiled path of liberation is a conditioned dharma, and it is the substance of the Sakridagamin-phala (once-returner). The cessation of Drishti-heya-dharma, and the cessation of the first six categories of Bhavana-heya-dharma (dharmas to be abandoned by cultivation) within the desire realm, is an unconditioned dharma, and it is the substance of the Sakridagamin-phala. Dharmakshanti-jnana, or departing from the ninth undefiled path of liberation in the desire realm. Is a conditioned dharma, and it is the substance of the Anagamin-phala (non-returner). The cessation of Drishti-heya-dharma, and the cessation of Bhavana-heya-dharma in the desire realm, is an unconditioned dharma, and it is the substance of the Anagamin-phala. Ksaya-jnana (knowledge of exhaustion), Anutpada-jnana (knowledge of non-arising), Asaiksha-samyag-drishti (right view of the non-learner) are conditioned dharmas, and they are the substance of the Arhat-phala. The cessation of Drishti-heya-dharma and Bhavana-heya-dharma in the three realms is an unconditioned dharma, and it is the substance of the Arhat-phala. However, the Bhagavan (the Blessed One) in the sutras, only spoke of the unconditioned as the substance of the Sramana-phala. For example, the sutra says: 'What is called Srota-apanna-phala?' The answer is: 'The cutting off of the three bonds.' And 'What is called Arhat-phala?' The answer is: 'Having permanently cut off greed, hatred, delusion, etc.' It should be known that the word 'cutting off' refers to the aforementioned cessation. Why do those sutras only speak of the unconditioned? Because this unconditioned dharma is solely the result. That is to say, various Pratisankhya-nirodha (cessation through wisdom) are solely the Sramana-phala, and the Marga (path) pervades the Sramana, so it is omitted. Or because the unconditioned dharma is the result and not a conditioned result, and the path pervades both, so it is omitted. Or because the unconditioned dharma is free from the faults of conditioned dharmas, to make people happy and willing, so it is emphasized. Or this is only a sutra speaking of the unconditioned result, and there are other words that have not been said. One should not stubbornly believe that this only speaks of cutting off the three bonds, and does not universally speak of the cessation of other afflictions. Just as the sutra says, the mind quickly turns, and diligence can attain unsurpassed Bodhi, transcending the thought of coarse food, transcending various thoughts of form, without opposing thoughts; it is not that other situations cannot be like this. It should be known that this sutra is also like this. Just as due to a special intention, only the unconditioned dharma is said to be the Sramana-phala, it is also due to a special intention that the Sramana-phala is said to be only four types. If one abandons the special intention and directly discusses the characteristics of the dharma, then there are eighty-nine types of Sramana-phala, all of which are paths of liberation, with cessation as their nature. In order to permanently cut off the afflictions of the three realms, there are eighty-nine types.

十九。無間道起。見道所攝。其數有八。法類智忍。各有四故。修道所攝有八十一。九地各九無間道故。此八十九唯沙門性。此沙門性無間所生。八十九解脫道。亦有為沙門果。是彼等流士用果故。即諸無間所斷惑斷。八十九諸擇滅唯無為沙門果。是彼離系士用果故。彼能斷此得障得故。豈不沙門性亦攝解脫道諸無間道。亦彼等流士用果故。應無間道亦是有為沙門果攝。不爾且非諸無間道一切皆是解脫道果。雖有是者而但可言。無間道力解脫道起。彼力能斷此起障故。彼道無間此必生故。非解脫道力引無間道起。此不能斷彼障故。非此無間彼必生故。謂雖亦有無間而生。而不皆然。及非此力。謂有餘時。余加行力所引起故。或有畢竟不復生故。無相類失。何故契經說沙門果非八十九唯說四耶。豈不已言。經有別意。有何別意。且有釋言。唯四位中諸觀行者。分明歡悅覺慧生故。謂唯四位極可信非余設有退失未死還得故。有餘復言。唯此四位如次能越惡趣。彼因人天趣生所顯示故。唯上中品貪等勢力。往惡趣生。非下品故。或有本有二。謂欲界有頂。二越有頂。二越欲界。故唯立四為沙門果。或諸煩惱總有二類。一者無記。二者不善。初越二種。后越無記。一來不還唯越不善。以惡難越。故唯立四。有餘師言。非薄伽梵

於八十九不現證知。然唯說四沙門果者。頌曰。

五因立四果　　舍曾得勝道　集斷得八智　　頓修十六行

論曰。若斷道位具足五因。佛于經中建立彼斷。及與斷得俱時而生。凈解脫道為沙門果。言五因者。一舍曾道。謂舍先得果向道故。二得勝道。謂得果攝殊勝道故。三總集斷。謂一果得總得先來所得斷故。四得八智。謂一時中總得四法四類智故。五能頓修十六行相。謂能頓修非常等故。住四果位皆具五因。餘位不然。故唯說四。若唯凈道是沙門性。有漏道力所得二果。如何亦是沙門果攝。頌曰。

世道所得斷　　聖所得雜故　無漏得持故　　亦名沙門果

論曰。且無漏道。所得擇滅。沙門果攝。其理極成。得二果時。諸世俗道所得擇滅。體數甚少。與多聖道所得擇滅。總一得得共成一果。是故於此以少從多。俱說名為沙門果體。謂世俗道得二果時。此果非唯以世俗道所得擇滅為斷果性。兼以見道所得擇滅。于中相雜總成一果。同一果道得所得故。由此契經言。云何一來果。謂斷三結薄貪瞋癡。云何不還果。謂斷五下結故。世俗道所得擇滅。與無漏道所得雜故。以少從多名沙門果。又世俗道所得擇滅。無漏斷得所任持故。由此力所持退不命終故。無漏斷得印所印故。亦得名為沙門果體。

【現代漢語翻譯】對於八十九種煩惱，不能現證知。然而，佛只說了四種沙門果，頌文如下：

五因立四果，舍曾得勝道，集斷得八智，頓修十六行。

論曰：如果斷道位具足五種原因，佛在經中建立這種斷，以及與斷同時產生的清凈解脫道為沙門果。這五種原因是指：一是捨棄曾經證得的道，即捨棄先前獲得的果向道；二是獲得殊勝的道，即獲得果所包含的殊勝道；三是總集斷，即一次獲得果，總能獲得先前所得的斷；四是獲得八智，即一時之中總能獲得四法智和四類智；五是能夠頓然修習十六行相，即能夠頓然修習無常等等。安住於四果位都具備這五種原因，其他位次則不然，所以只說四果。如果只有清凈道才是沙門性，那麼有漏道力所獲得的二果，為什麼也屬於沙門果的範疇呢？頌文如下：

世道所得斷，聖所得雜故，無漏得持故，亦名沙門果。

論曰：而且無漏道所獲得的擇滅（vimutti, 滅盡），屬於沙門果的範疇，這個道理非常明顯。在獲得二果時，世俗道所獲得的擇滅，數量非常少，與眾多聖道所獲得的擇滅，總合在一起共同形成一個果。因此，在這裡以少從多，都說它是沙門果的體性。也就是說，世俗道獲得二果時，這個果並非僅僅以世俗道所獲得的擇滅作為斷果的性質，還兼有見道所獲得的擇滅在其中相互混合，總合成為一個果，因為同一個果道獲得所得的緣故。因此，契經上說：『什麼是一來果（sakadāgāmi-phala）？即斷除三結（惑）：薄貪、瞋、癡。』『什麼是不還果（anāgāmi-phala）？即斷除五下分結（惑）。』世俗道所獲得的擇滅，與無漏道所獲得的混合在一起，以少從多，稱為沙門果。而且世俗道所獲得的擇滅，由於無漏斷得的任持，因此憑藉這種力量的保持，即使退轉也不會死亡，由於無漏斷得的印證，也能夠被稱為沙門果的體性。

【English Translation】 Regarding the eighty-nine unmanifested cognitions, they are not directly realized. However, the Buddha only spoke of the four 'Śrāmaṇa fruits' (sāmañña-phala, fruits of the ascetic life). The verse says:

Five causes establish the four fruits, abandoning previously attained superior paths, collectively severing and attaining eight wisdoms, instantly cultivating sixteen aspects.

Treatise: If the stage of severance is complete with five causes, the Buddha establishes that severance in the sutras, and the pure path of liberation arising simultaneously with the attainment of severance is the 'Śrāmaṇa fruit'. The five causes are: first, abandoning the previously attained path, meaning abandoning the path leading to the previously attained fruit; second, attaining the superior path, meaning attaining the superior path included in the fruit; third, collectively severing, meaning attaining a fruit and collectively attaining the severances previously attained; fourth, attaining eight wisdoms, meaning collectively attaining the four 'dharmas' (dharma, teachings) and four 'kinds of wisdom' (jñāna, knowledge) in one moment; fifth, being able to instantly cultivate the sixteen aspects, meaning being able to instantly cultivate impermanence (anitya) and so on. Abiding in the four fruit stages all possesses these five causes, other stages do not. Therefore, only four are spoken of. If only the pure path is the nature of a 'Śrāmaṇa' (ascetic), then how are the two fruits attained by the power of the defiled path also included in the 'Śrāmaṇa fruit'? The verse says:

Severances attained by worldly paths, mixed with those attained by noble paths, upheld by the undefiled attainment, are also called 'Śrāmaṇa fruits'.

Treatise: Moreover, the 'vimutti' (vimutti, liberation) attained by the undefiled path is included in the 'Śrāmaṇa fruit', this principle is extremely clear. When attaining the two fruits, the 'vimutti' attained by the worldly paths is very small in number, and together with the 'vimutti' attained by the many noble paths, they are collectively attained and form one fruit. Therefore, here, the few follow the many, and both are said to be the nature of the 'Śrāmaṇa fruit'. That is to say, when the worldly path attains the two fruits, this fruit is not only the nature of the severance fruit attained by the worldly path, but also includes the 'vimutti' attained by the path of seeing, which is mixed together to form one fruit, because the same fruit path attains what is attained. Therefore, the sutra says: 'What is the 'sakadāgāmi-phala' (sakadāgāmi-phala, once-returner fruit)? It is the severing of the three bonds (saṃyojana): thin greed, hatred, and delusion.' 'What is the 'anāgāmi-phala' (anāgāmi-phala, non-returner fruit)? It is the severing of the five lower fetters.' The 'vimutti' attained by the worldly path is mixed with that attained by the undefiled path, and the few follow the many, and it is called the 'Śrāmaṇa fruit'. Moreover, the 'vimutti' attained by the worldly path is upheld by the undefiled attainment of severance, therefore, by the power of this upholding, even if one regresses, one will not die, and because it is sealed by the undefiled attainment of severance, it can also be called the nature of the 'Śrāmaṇa fruit'.

如故人物王印所印。不復名為能集者物。此亦應爾。故亦名沙門果。有餘師說。此滅當爲金剛喻定。真沙門果。故亦得立沙門果名。此滅雖非彼離系果。是彼士用果名彼果無失。有餘復說。由此無為因沙門性增上力得。是故亦應名沙門果。以世俗道斷煩惱時。亦修治彼沙門性故。如是已說。依世俗道斷修所斷得二果時。所得擇滅名沙門果。然沙門果酬沙門性。此沙門性如前已說。即此復有差別名耶。亦有云何。頌曰。

所說沙門性　　亦名婆羅門　亦名為梵輪　　真梵所轉故　于中唯見道　　說名為法輪　由速等似輪　　或具輻等故

論曰。依世俗理。則諸沙門異婆羅門。如契經說。應施沙門婆羅門等。依勝義理。則諸沙門即婆羅門。如契經說。此初沙門乃至第四。在正法外無真沙門及婆羅門。乃至廣說。以能遣除惡不善法。與勤止息相極相似。故沙門體即婆羅門。如說能遣除惡不善法。廣說乃至。故名婆羅門。即婆羅門性亦名為梵輪。是真梵王力所轉故。佛與無上梵德相應。是故世尊獨應名梵。由契經說。佛亦名梵。亦名寂靜。亦名清涼。寂默沖虛蕭然名梵。佛具此德。故立梵名。既自覺悟為令他覺。轉此授彼故名梵輪。即梵輪中唯依見道。世尊有處說名法輪。以阿若多憍陳那等五苾芻眾見道生時

【現代漢語翻譯】現代漢語譯本：如同故有的人物王印所印，不再稱為能夠聚集事物的物品。這裡也應該如此，所以也稱為沙門果（Śrāmaṇyaphala，修道者的果報）。有些其他學派說，這種滅盡應當被視為金剛喻定（Vajropamasamādhi，如金剛般堅固的禪定），才是真正的沙門果，所以也可以建立沙門果的名稱。這種滅盡雖然不是那種離系果（Visamyoga-phala，脫離束縛的果報），但它是那種士用果（Puruṣakāra-phala，由努力產生的果報），稱為彼果並沒有錯失。還有些人說，由於這種無為法（Asaṃskṛta，不生不滅的法）是由沙門性（Śrāmaṇya，沙門的性質）的增上力（Adhipati，強大的力量）而得到的，所以也應該稱為沙門果。因為在世俗道（Saṃvṛti-satya，世俗諦）斷除煩惱時，也修治了那種沙門性。像這樣已經說了，依靠世俗道斷除修所斷（Bhāvanā-heya，通過修行才能斷除的煩惱）而得到兩種果報時，所得到的擇滅（Pratisaṃkhyā-nirodha，通過智慧選擇而達到的滅盡）稱為沙門果。然而，沙門果是酬謝沙門性的。這種沙門性如前已經說過。這同一個沙門性還有其他的名稱嗎？也有，是什麼呢？頌文說：『所說的沙門性，也叫做婆羅門（Brāhmaṇa，古印度僧侶），也叫做梵輪（Brahma-cakra，清凈的輪），因為是真正的梵天（Brahmā，清凈的）所轉動的。其中只有見道（Darśana-mārga，證悟真理的道路），才被稱為法輪（Dharma-cakra，佛法之輪），因為它的速度等同於輪子，或者因為它具有輪輻等。』論述：依據世俗的道理，那麼沙門和婆羅門是不同的，如契經（Sūtra，佛經）所說，應該佈施給沙門、婆羅門等。依據勝義的道理，那麼沙門就是婆羅門，如契經所說，這是第一沙門乃至第四沙門，在正法（Saddharma，真正的佛法）之外沒有真正的沙門和婆羅門，乃至廣說。因為能夠去除惡和不善法，與勤奮止息非常相似，所以沙門的本體就是婆羅門。如說能夠去除惡和不善法，廣說乃至，所以叫做婆羅門。這種婆羅門性也叫做梵輪，是真正的梵王的力量所轉動的。佛與無上的梵德（Brahma-guṇa，清凈的功德）相應，所以世尊（Bhagavān，佛的尊稱）獨自應該被稱為梵。由於契經說，佛也叫做梵，也叫做寂靜，也叫做清涼，寂默沖虛蕭然叫做梵，佛具有這種功德，所以建立梵的名稱。既然自己覺悟了，爲了讓他人覺悟，轉動這個輪子傳授給他人，所以叫做梵輪。在這個梵輪中，只有依靠見道，世尊在有些地方說叫做法輪。因為阿若多憍陳那（Ājñāta Kauṇḍinya）等五位比丘眾（Bhikṣu，出家修行的男性）生起見道時

【English Translation】 English version: As something stamped by the established person Wang Yin, it is no longer called an object that can gather things. This should also be the case here, so it is also called Śrāmaṇyaphala (the fruit of a mendicant). Some other schools say that this cessation should be regarded as Vajropamasamādhi (diamond-like samadhi), which is the true Śrāmaṇyaphala, so the name Śrāmaṇyaphala can also be established. Although this cessation is not that Visamyoga-phala (fruit of detachment), it is that Puruṣakāra-phala (fruit of effort), and there is no loss in calling it that fruit. Some others say that because this Asaṃskṛta (unconditioned) is obtained by the Adhipati (dominant force) of Śrāmaṇya (mendicant nature), it should also be called Śrāmaṇyaphala. Because when the Saṃvṛti-satya (conventional truth) cuts off afflictions, it also cultivates that Śrāmaṇya. As has been said, when relying on the Saṃvṛti-satya to cut off Bhāvanā-heya (afflictions to be abandoned through cultivation) and obtain two fruits, the obtained Pratisaṃkhyā-nirodha (cessation through wisdom) is called Śrāmaṇyaphala. However, Śrāmaṇyaphala is a reward for Śrāmaṇya. This Śrāmaṇya has been said before. Does this same Śrāmaṇya have other names? Yes, what are they? The verse says: 'The Śrāmaṇya that is spoken of is also called Brāhmaṇa (Brahmin), and is also called Brahma-cakra (wheel of Brahma), because it is turned by the power of the true Brahmā (Brahma). Among them, only the Darśana-mārga (path of seeing) is called Dharma-cakra (wheel of Dharma), because its speed is like a wheel, or because it has spokes, etc.' Discussion: According to conventional reasoning, Śrāmaṇas and Brāhmaṇas are different, as the Sūtra (scripture) says, one should give to Śrāmaṇas, Brāhmaṇas, etc. According to ultimate reasoning, Śrāmaṇas are Brāhmaṇas, as the Sūtra says, this is the first Śrāmaṇa up to the fourth, and outside the Saddharma (true Dharma) there are no true Śrāmaṇas and Brāhmaṇas, and so on. Because it can remove evil and unwholesome dharmas, and is very similar to diligent cessation, the essence of Śrāmaṇa is Brāhmaṇa. As it says it can remove evil and unwholesome dharmas, and so on, so it is called Brāhmaṇa. This Brāhmaṇa-nature is also called Brahma-cakra, which is turned by the power of the true Brahma. The Buddha corresponds to the supreme Brahma-guṇa (qualities of Brahma), so the Bhagavan (Blessed One) alone should be called Brahma. Because the Sūtra says that the Buddha is also called Brahma, also called tranquility, also called coolness, silence and emptiness are called Brahma, and the Buddha has these qualities, so the name Brahma is established. Since he has awakened himself, in order to awaken others, he turns this wheel and transmits it to others, so it is called Brahma-cakra. In this Brahma-cakra, only relying on the Darśana-mārga, the Bhagavan sometimes calls it Dharma-cakra. Because when Ājñāta Kauṇḍinya and the other five Bhikṣus (monks) generated the Darśana-mārga

。地空天神即傳宣告。世尊已轉正法輪故。如何見道說名為輪。以速行等似世輪故。如聖王輪旋環不息。速行舍取能伏未伏。鎮壓已伏上下回轉。見道亦爾。故名法輪。謂聖王輪旋環不息。見道亦爾。無中歇故。如聖王輪行用速疾。見道亦爾。各一念故。如聖王輪取前舍后。見道亦爾。舍苦等境取集等故。此則顯示見四聖諦必不俱時。如聖王輪降伏未伏鎮壓已伏。見道亦爾。能見未見能斷未斷。已見斷者無速退故。如聖王輪上下回轉。見道亦爾。觀上苦等已觀下苦等故。由此見道獨名法輪。尊者妙音作如是說。如世間輪有輻轂輞。八支聖道似彼名輪。謂正見正思惟正勤正念似世輪輻。正語正業正命似轂。正定似輞。故名法輪。毗婆沙師本意總說一切聖道皆名法輪。以說三轉三道攝故。於他相續見道生時。已至轉初故名已轉。然唯見道是法輪初。故說法輪。唯是見道。諸天神類。即就最初。言轉法輪。不依二道。然諸師多說見道名法輪。以地空天神唯依此說故。曾無說三道皆名法輪故。唯見道具前所說輪義故。雖諸見道皆名法輪。而憍陳那身中先轉故。經說彼見道生時名轉法輪。非余不轉。憍陳那等見道生時。說名世尊轉法輪者。意顯彼等得轉法輪本由世尊。故推在佛。令所化者生尊重故。如是即說如來法輪。轉至他身

【現代漢語翻譯】現代漢語譯本地居天、空居天、天神們互相傳遞宣告：『世尊已經轉動正法輪了！』有人問：『為什麼見道被稱為『輪』呢？』回答：『因為它像世間的輪子一樣快速運轉。就像聖王之輪旋轉不停，快速地取捨，能夠降伏未被降伏的，鎮壓已被降伏的，上下回轉。見道也是如此，所以稱為法輪。』『就像聖王之輪旋轉不停，見道也是如此，沒有中斷的時候。就像聖王之輪執行迅速，見道也是如此，每一個念頭都很快。就像聖王之輪取前舍后，見道也是如此，捨棄苦等境界，取集等境界。這顯示了見四聖諦必定不是同時發生的。』『就像聖王之輪降伏未被降伏的，鎮壓已被降伏的，見道也是如此，能夠見到未見的，能夠斷除未斷除的，對於已經見到和斷除的，不會迅速退轉。就像聖王之輪上下回轉，見道也是如此，觀察上面的苦等，也觀察下面的苦等。』『因此，只有見道才被稱為法輪。尊者妙音這樣說：『就像世間的輪子有輻、轂、輞，八支聖道也像輪子一樣。正見、正思惟、正勤、正念就像輪子的輻條，正語、正業、正命就像輪子的轂，正定就像輪子的輞，所以稱為法輪。』毗婆沙師的本意是總括地說一切聖道都稱為法輪，因為經中說了三轉和三道所攝。在他人相續中見道生起時，已經到了轉法輪的最初階段，所以稱為『已轉』。然而，只有見道是法輪的開始，所以說法輪只是見道。諸天神類，就最初的見道而言轉法輪，不依于其他二道。然而，許多論師都說見道名為法輪，因為地居天、空居天、天神們只是依據這個來說。從來沒有說過三道都名為法輪的。只有見道具備前面所說的輪子的意義。雖然所有的見道都稱為法輪，但是憍陳那（Kauṇḍinya，五比丘之一）身中首先轉動，所以經中說他的見道生起時名為轉法輪，並非其餘的見道不轉。憍陳那等人見道生起時，說名為世尊轉法輪，意思是顯示他們能夠轉法輪的根本原因在於世尊，所以歸功於佛陀，使所教化的人產生尊重之心。這樣，就說是如來的法輪，轉到了他人身上。

【English Translation】 English version The earth-dwelling gods, the aerial gods, and the gods proclaimed to each other: 'The World-Honored One has turned the Dharma wheel!' Someone asked: 'Why is the path of seeing (darśanamārga) called a 'wheel'?' The answer: 'Because it operates quickly like a worldly wheel. Just as the wheel of a Holy King (cakravartin) revolves without ceasing, quickly taking and discarding, able to subdue the unsubdued, suppress the subdued, and turning up and down. The path of seeing is also like this, so it is called the Dharma wheel.' 'Just as the wheel of a Holy King revolves without ceasing, so too is the path of seeing, without interruption. Just as the wheel of a Holy King moves swiftly, so too is the path of seeing, with each thought occurring quickly. Just as the wheel of a Holy King takes the front and discards the back, so too is the path of seeing, discarding the realms of suffering (duḥkha) and taking the realms of origin (samudaya). This shows that seeing the Four Noble Truths (catvāri āryasatyāni) does not necessarily happen simultaneously.' 'Just as the wheel of a Holy King subdues the unsubdued and suppresses the subdued, so too is the path of seeing, able to see the unseen and able to cut off the uncut off. For those who have already seen and cut off, there is no quick regression. Just as the wheel of a Holy King turns up and down, so too is the path of seeing, observing the suffering (duḥkha) above and also observing the suffering (duḥkha) below.' 'Therefore, only the path of seeing is called the Dharma wheel. Venerable Wonderful Sound (Aryadeva) said: 'Just as a worldly wheel has spokes, a hub, and a rim, the Eightfold Noble Path (āryāṣṭāṅgamārga) is like a wheel. Right View (samyag-dṛṣṭi), Right Thought (samyak-saṃkalpa), Right Effort (samyag-vyāyāma), and Right Mindfulness (samyak-smṛti) are like the spokes of a wheel, Right Speech (samyag-vāc), Right Action (samyak-karmānta), and Right Livelihood (samyag-ājīva) are like the hub of a wheel, and Right Concentration (samyak-samādhi) is like the rim of a wheel, so it is called the Dharma wheel.' The original intention of the Vaibhāṣika masters is to say in general that all the Noble Paths are called the Dharma wheel, because the sutra speaks of the three turnings and the three paths included. When the path of seeing arises in the continuum of another, it has already reached the initial stage of turning the Dharma wheel, so it is called 'already turned'. However, only the path of seeing is the beginning of the Dharma wheel, so it is said that the Dharma wheel is only the path of seeing. The classes of gods refer to the initial path of seeing when speaking of turning the Dharma wheel, not relying on the other two paths. However, many masters say that the path of seeing is called the Dharma wheel, because the earth-dwelling gods, the aerial gods, and the gods only rely on this to speak. It has never been said that all three paths are called the Dharma wheel. Only the path of seeing possesses the meaning of the wheel described earlier. Although all paths of seeing are called the Dharma wheel, it was first turned in the body of Kauṇḍinya (one of the five bhikshus), so the sutra says that when his path of seeing arose, it was called turning the Dharma wheel, not that the other paths of seeing do not turn. When the path of seeing arises in Kauṇḍinya and others, it is said that the World-Honored One turned the Dharma wheel, meaning to show that the fundamental reason they were able to turn the Dharma wheel lies in the World-Honored One, so it is attributed to the Buddha, causing those who are taught to generate respect. In this way, it is said that the Dharma wheel of the Tathāgata (Tathāgata) has turned to the bodies of others.

故名為轉。若異此者。天神應說菩提樹下佛轉法輪。不應唱言。世尊今在婆羅痆斯國轉無上法輪。故轉授他。此中名轉。有說此教名為法輪。轉至他身令解義故。此但方便非真法輪。如余雜染無勝能故。此中思釋四沙門果。何沙門果依何界得。頌曰。

三依欲后三　　由上無見道　無聞無緣下　　無厭及經故

論曰。前三果但依欲界身。得后阿羅漢果依三界身。前之二果未離欲故。非依上得。理且可然。第三云何非依上得。已離欲者。亦可得故。由理教故。且理云何。依上界身。無見道故。非離見道。已離欲者。可有超證。不還果義。何緣上界身必不起見道。且依無色無容聽聞無我教故。離聞此教。必定無容入見道故。又彼界生不緣下故。見道先緣欲界苦故。由此無色非見道依。依色界身無勝厭故。非離勝厭能入見道。謂欲界中有諸苦受。為生少樂多藉劬勞。人天中生壽量短促。乏財多病。親友乖離。違境既多。厭心增勝。若生色界。與此相違。謂彼異生耽勝定樂。長壽無病無貧無離。違境既無。厭心微劣。非厭微劣。能入見道。能引見道。勝厭無故。依色界身不起見道。不應言彼都無有厭。以生彼者。現有厭故。如契經說。勿怖大仙。彼焰必無來近此理。燒梵宮已於彼當滅。此中怖聲唯目厭體。又于余

【現代漢語翻譯】現代漢語譯本：因此稱之為『轉』。如果不是這樣，天神應該說佛陀在菩提樹下轉法輪，而不應該說：『世尊現在在波羅奈斯國（Varanasi，古印度城市名）轉無上法輪。』所以，『轉』是轉授給他人。這裡稱之為『轉』。有人說，這種教法名為法輪，因為它能傳遞到他人身上，使他人理解其含義。但這只是一種方便說法，並非真正的法輪，因為它不像其他雜染那樣具有殊勝的能力。這裡思考並解釋四沙門果（four fruits of ascetic practice）。哪種沙門果依存於哪個界（realm）而獲得？頌文說：

『前三依欲后三，由上無見道，無聞無緣下，無厭及經故。』

論述：前三個果位只能依存於欲界（Kama-dhatu，desire realm）之身而獲得。而最後的阿羅漢果（Arhat fruit）則可以依存於三界（three realms）之身而獲得。因為前兩個果位還沒有脫離慾望，所以不能依存於上界（upper realms）而獲得。這個道理還算可以理解。那麼第三個果位為什麼不能依存於上界而獲得呢？因為已經脫離慾望的人，也可以獲得第三果。這是因為道理和教義的緣故。道理是什麼呢？因為依存於上界之身，沒有見道（path of seeing）。如果沒有脫離見道，已經脫離慾望的人，可能會有超越證悟，獲得不還果（Anagami fruit）的可能。為什麼上界之身一定不會生起見道呢？因為依存於無色界（Arupa-dhatu，formless realm）之身，沒有機會聽聞無我（Anatta，non-self）的教法。如果離開了聽聞這種教法，必定沒有機會進入見道。而且，彼界（無色界）的眾生不會緣于地獄（lower realms）。見道首先要緣于欲界的苦。因此，無色界不是見道的所依。依存於**身（此處原文有誤，應為色界Rupa-dhatu，form realm），沒有殊勝的厭離心。如果沒有脫離殊勝的厭離心，就不能進入見道。因為欲界中有各種苦受，爲了獲得少許快樂，需要付出很多辛勞。人天（human and deva realms）中的眾生壽命短促，缺乏財富，多病，親友分離。違逆的境遇很多，厭離心因此增長。如果生於色界，則與此相反。色界的異生（non-Buddhist）沉溺於殊勝的禪定之樂，長壽無病無貧無離。違逆的境遇沒有，厭離心微弱。如果厭離心微弱，就不能進入見道。因為沒有能夠引導見道的殊勝厭離心，所以依存於色界之身不會生起見道。不應該說他們完全沒有厭離心，因為生於彼界的人，現在也有厭離心。正如契經（Sutra，Buddhist scripture）所說：『不要害怕大仙，那火焰一定不會靠近這裡，燒燬梵宮（Brahma's palace）后，就會在那裡熄滅。』這裡所說的『害怕』，只是指厭離的本體。另外，在其他...

【English Translation】 English version: Therefore, it is called 'turning'. If it were otherwise, the gods should say that the Buddha turned the Dharma wheel under the Bodhi tree, and not say: 'The World Honored One is now turning the unsurpassed Dharma wheel in the country of Varanasi (Varanasi, an ancient Indian city).' Therefore, 'turning' means transferring it to others. Here it is called 'turning'. Some say that this teaching is called the Dharma wheel because it can be transmitted to others, enabling them to understand its meaning. But this is just a convenient way of speaking, not the real Dharma wheel, because it does not have the supreme ability like other defilements. Here, we contemplate and explain the four fruits of ascetic practice (four fruits of ascetic practice). Which fruit of ascetic practice is obtained depending on which realm (realm)? The verse says:

'The first three depend on the desire realm, the last three, because the upper realms have no path of seeing, No hearing, no connection with the lower realms, no aversion, and because of the scriptures.'

Discussion: The first three fruits can only be obtained depending on the body of the desire realm (Kama-dhatu, desire realm). The final Arhat fruit (Arhat fruit) can be obtained depending on the bodies of the three realms (three realms). Because the first two fruits have not yet detached from desire, they cannot be obtained depending on the upper realms (upper realms). This reasoning is understandable. Then why can't the third fruit be obtained depending on the upper realms? Because those who have already detached from desire can also obtain the third fruit. This is because of reason and doctrine. What is the reason? Because depending on the body of the upper realms, there is no path of seeing (path of seeing). If one has not detached from the path of seeing, those who have already detached from desire may have transcendent enlightenment and obtain the Anagami fruit (Anagami fruit). Why is it that the body of the upper realms will definitely not give rise to the path of seeing? Because depending on the body of the formless realm (Arupa-dhatu, formless realm), there is no opportunity to hear the teaching of non-self (Anatta, non-self). If one leaves hearing this teaching, there is definitely no opportunity to enter the path of seeing. Moreover, beings in that realm (the formless realm) do not connect with the lower realms (lower realms). The path of seeing must first connect with the suffering of the desire realm. Therefore, the formless realm is not the basis of the path of seeing. Depending on the ** body (the original text is incorrect, it should be the form realm Rupa-dhatu, form realm), there is no supreme aversion. If one has not detached from supreme aversion, one cannot enter the path of seeing. Because there are various sufferings in the desire realm, and in order to obtain a little happiness, one needs to put in a lot of hard work. Beings in the human and deva realms (human and deva realms) have short lifespans, lack wealth, are often sick, and are separated from friends and relatives. There are many adverse circumstances, and aversion therefore increases. If one is born in the form realm, it is the opposite. Non-Buddhists in the form realm indulge in the supreme bliss of meditation, have long lives, are free from illness, poverty, and separation. There are no adverse circumstances, and aversion is weak. If aversion is weak, one cannot enter the path of seeing. Because there is no supreme aversion that can lead to the path of seeing, the path of seeing will not arise depending on the body of the form realm. It should not be said that they have no aversion at all, because those who are born in that realm also have aversion now. As the Sutra (Sutra, Buddhist scripture) says: 'Do not be afraid, great sage, that flame will definitely not come near here, and after burning Brahma's palace (Brahma's palace), it will be extinguished there.' The 'fear' mentioned here only refers to the essence of aversion. In addition, in other...

處有伽他曰。

聞諸長壽天　　具妙色令譽　而心懷怖厭　　如鹿對師子

此怖厭言。顯怖即厭。實怖與厭。相差別者。謂矚彼相恐為衰損。心生驚怯故名為怖。若觀彼相心不欣欲。情樂棄捨故名為厭。欲界具二。上界唯一。又此二體差別云何。不審察為先心驚掉名怖。若審察為先心不樂名厭。或引愚癡心怯名怖。若引棄捨心背名厭。有餘師說。恐為衰損心欲損舍是名為怖。欲損舍故於彼境中心不生欣。是名為厭。此經怖言。是恐壞義。如說擲來勿怖其破。由此理證上界無見道教復云何。由契經說故。經言有五補特伽羅。此處通達。彼處究竟。所謂中般乃至上流。此通達言。唯目見道是證圓寂。初加行故。經既不言彼處通達。故知見道上界定無。

說一切有部顯宗論卷第三十二大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第三十三

尊者眾賢造

三藏法師玄奘奉　詔譯辯賢聖品第七之五

已說學位預流果等有多差別。為阿羅漢亦有多種差別相耶。亦有云何。頌曰。

阿羅漢有六　　謂退至不動　前五信解生　　總名時解脫　后不時解脫　　從前見至生

論曰。于契經中說阿羅漢。由種性異故有住種。一者退法。二

【現代漢語翻譯】現代漢語譯本：經中有偈頌說：『聽聞那些長壽天（指色界和無色界的天人），具有美妙的色身和美好的名譽，但內心卻懷有恐懼和厭惡，就像鹿面對獅子一樣。』這裡所說的『恐懼和厭惡』，顯示了恐懼即是厭惡。那麼，真實的恐懼和厭惡，它們的區別是什麼呢？區別在於，觀察那些天人的相，恐怕會衰退和損減，內心產生驚慌和怯懦，所以叫做『恐懼』。如果觀察那些天人的相，內心不感到欣喜和慾望，情願捨棄，所以叫做『厭惡』。欲界同時具有恐懼和厭惡兩種，而上界（指色界和無色界）只有厭惡一種。那麼，這二者的體性差別是什麼呢？不審察為先導，內心驚慌動搖，叫做『恐懼』。如果審察為先導，內心不快樂，叫做『厭惡』。或者說，由愚癡引發，內心怯懦，叫做『恐懼』。如果由捨棄引發，內心背離，叫做『厭惡』。有些論師說，恐怕會衰退和損減，內心想要損減和捨棄，這叫做『恐懼』。因為想要損減和捨棄的緣故，對於那個境界，內心不產生欣喜，這叫做『厭惡』。此經中的『怖』字，是恐怕壞滅的意思。比如所說的『投擲過來的東西，不要害怕它破碎』。由此道理可以證明，上界沒有見道（指證得初果的智慧）的教義，又該如何解釋呢？因為契經中有這樣的說法。經中說有五種補特伽羅（指人），在此處通達，在彼處究竟，也就是所謂的『中般』（指中般涅槃者）乃至『上流』（指上流般涅槃者）。這裡的『通達』，僅僅是指見道，是證得圓寂的最初加行。經中既然沒有說『在彼處通達』，所以知道見道在上界是決定沒有的。《說一切有部顯宗論》卷第三十二大正藏第29冊 No. 1563 《阿毗達磨藏顯宗論》《阿毗達磨藏顯宗論》卷第三十三尊者眾賢造三藏法師玄奘奉詔譯辯賢聖品第七之五已經說了學位、預流果等有多種差別。那麼，阿羅漢（指斷盡煩惱，證得解脫的聖者）也有多種差別相嗎？也是有的，是什麼樣的呢？偈頌說：『阿羅漢有六種，也就是退法阿羅漢直到不動法阿羅漢。前五種是信解阿羅漢所生的，總稱為時解脫阿羅漢。后一種是不時解脫阿羅漢，是從見至阿羅漢所生的。』論中說：在契經中說，阿羅漢由於種性的不同，所以有住種。一種是退法阿羅漢，第二種是...

【English Translation】 English version: There is a Gatha that says: 'Hearing of the long-lived Devas (referring to the beings in the Form and Formless Realms), possessing wondrous forms and excellent reputations, yet their hearts harbor fear and aversion, like a deer facing a lion.' The term 'fear and aversion' here shows that fear is aversion. Then, what is the difference between real fear and aversion? The difference lies in observing the forms of those Devas, fearing that they will decline and diminish, and the mind generates panic and timidity, hence it is called 'fear'. If one observes the forms of those Devas and does not feel joy and desire in the heart, and willingly abandons them, it is called 'aversion'. The Desire Realm possesses both fear and aversion, while the Upper Realms (referring to the Form and Formless Realms) only have aversion. Then, what is the difference in the nature of these two? Not examining beforehand, the heart panics and wavers, is called 'fear'. If examining beforehand, the heart is not happy, is called 'aversion'. Or, induced by ignorance, the heart is timid, is called 'fear'. If induced by abandonment, the heart turns away, is called 'aversion'. Some teachers say that fearing decline and diminution, and the heart wanting to diminish and abandon, this is called 'fear'. Because of wanting to diminish and abandon, the heart does not generate joy towards that realm, this is called 'aversion'. The word 'fear' ('bhaya') in this sutra means fearing destruction. For example, as it is said, 'Do not fear its breaking when something is thrown'. From this reasoning, how should the doctrine that there is no Path of Seeing (referring to the wisdom of attaining the first fruit) in the Upper Realms be explained? Because there is such a statement in the sutras. The sutra says that there are five kinds of Pudgalas (referring to persons), who attain understanding here and ultimate realization there, namely the 'Intermediate Nirvana Attainer' ('Madhyaparinirvāyin') up to the 'Upstream Nirvana Attainer' ('Ūrdhvasrotas'). The 'understanding' here only refers to the Path of Seeing, which is the initial practice for attaining Nirvana. Since the sutra does not say 'understanding there', it is known that the Path of Seeing is definitely not present in the Upper Realms. 《Abhidharmakośa-bhāṣya-sphuṭārtha-vyākhyā》Volume 32 Taisho Tripitaka Volume 29 No. 1563 《Abhidharmakośa-bhāṣya-sphuṭārtha-vyākhyā》《Abhidharmakośa-bhāṣya-sphuṭārtha-vyākhyā》Volume 33 Composed by Venerable Vasubandhu Translated under Imperial Order by the Tripiṭaka Master Xuanzang Chapter 7.5: Discriminating the Wise and the Holy It has already been said that the stages of learning, the Stream-enterer fruit, etc., have many differences. Then, do Arhats (referring to the saints who have exhausted afflictions and attained liberation) also have many different characteristics? They do, what are they like? The verse says: 'There are six kinds of Arhats, namely the Arhat who can regress up to the Arhat who cannot regress. The first five are born from the Arhats of Faith-Liberation, and are collectively called the Arhats of Liberation-by-Time. The last one is the Arhat of Liberation-not-by-Time, and is born from the Arhats of Vision-Attainment.' The treatise says: In the sutras, it is said that Arhats have different types due to different dispositions. One is the Arhat who can regress, the second is...

者思法。三者護法。四安住法。五堪達法。六不動法。然余經說無學有九。謂初退法。后俱解脫。彼不退法此不動攝。彼二解脫通此六攝。故阿毗達磨唯說有六種。言退法者。謂彼獲得如是類根。安住此根。與退緣會。便退所得。無退緣者。便般涅槃。或有精勤進得勝性。遇緣多退故名退法。言思法者。謂有獲得。如是類根。安住此根。念力堅固。多住厭觀。恐失勝德。為自勵心。多思害己。故名思法。言護法者。謂有一類。恒於時愛心解脫中繫念現前。專精防護不放逸住。故名護法。安住法者。謂離勝退緣。雖不自防。而亦能不退。離勝加行。亦不練根。多住處中。故名安住。堪達法者。謂性堪能好修練根。速達不動能親證利。故名堪達。不動法者。謂有一類。根性殊勝志不怯弱。所獲功德遇勝退緣亦必不退。故名不動。有餘復釋此六異相。謂六種性先學位中。初二闕恒時及尊重加行。然至無學。思法小勤。護法唯有恒時加行。安住唯有尊重加行。堪達具二而是鈍根。不動具二而是利根。有作是言。退法必退。乃至堪達必達不動。若不爾者立名唐損。彼執欲界具足有六。色無色界中唯安住不動。彼無退失。自害自防及修練根。故唯有二。理實無定。然退應果。唯從先來退種性退。乃至得不動唯堪達。所能立退等名。

【現代漢語翻譯】現代漢語譯本一者退法（可能退失功德的阿羅漢）。二者思法（通過思維保持功德的阿羅漢）。三者護法（通過守護保持功德的阿羅漢）。四者安住法（安住于功德的阿羅漢）。五者堪達法（有能力達到更高境界的阿羅漢）。六者不動法（不會退轉功德的阿羅漢）。然而其他經書中說無學（已經達到阿羅漢果位的人）有九種，即最初的退法，最後是俱解脫（同時獲得智慧和解脫）。彼經中的不退法包含在此經中的不動法中。彼經中的兩種解脫包含在此經中的六種之中。所以《阿毗達磨》只說有六種。說到退法，是指那些獲得了某種型別的根器，安住于這種根器，遇到退轉的因緣，就會退失所得的功德。如果沒有退轉的因緣，就會般涅槃（進入涅槃）。或者有些人精勤進取，獲得殊勝的境界，但因為遇到的因緣太多，反而退轉，所以稱為退法。說到思法，是指那些獲得了某種型別的根器，安住于這種根器，念力堅固，經常安住于厭離的觀察中，害怕失去殊勝的功德，爲了自我勉勵，經常思考損害自己的方法，所以稱為思法。說到護法，是指有一類人，經常在時時愛心解脫中繫念現前，專心防護，不放逸地安住，所以稱為護法。安住法，是指遠離了殊勝的退轉因緣，即使不自我防護，也能不退轉；遠離了殊勝的精進修行，也不修習根器，經常安住于中間狀態，所以稱為安住法。堪達法，是指天性有能力好好修習根器，迅速達到不動的境界，能夠親身證得利益，所以稱為堪達法。不動法，是指有一類人，根性殊勝，意志不怯懦，所獲得的功德即使遇到殊勝的退轉因緣也必定不會退轉，所以稱為不動法。還有人進一步解釋這六種不同的相狀，說這六種根性在先前的學習階段中，最初兩種缺少恒常和尊重的加行。然而到了無學階段，思法稍微勤奮一些，護法只有恒常的加行，安住只有尊重的加行，堪達具備兩種加行但是根器遲鈍，不動具備兩種加行但是根器銳利。有人這樣說，退法必定會退轉，乃至堪達必定能達到不動的境界，如果不這樣，那麼立這個名稱就是徒勞的。他們認為欲界（指眾生有情慾和色慾的生存世界）具足這六種，色界和無色界中只有安住和不動。因為那裡沒有退失，沒有自我損害，沒有自我防護，也沒有修習根器，所以只有兩種。但實際上並非如此確定。然而退轉應果（阿羅漢果位）的人，只能從先前的退轉種性中退轉，乃至得到不動果位的人，只能由堪達種性的人證得，才能建立退法等名稱。

【English Translation】 English version The first is a 退法 (tuifa) (an Arhat who may regress from their attainments). The second is a 思法 (sifa) (an Arhat who maintains their attainments through contemplation). The third is a 護法 (hufa) (an Arhat who maintains their attainments through guarding). The fourth is an 安住法 (anzhufa) (an Arhat who dwells in their attainments). The fifth is a 堪達法 (kan da fa) (an Arhat capable of reaching higher states). The sixth is an 不動法 (budongfa) (an Arhat who will not regress from their attainments). However, other sutras say that there are nine types of 無學 (wuxue) (those who have reached the Arhat stage), namely the initial 退法 (tuifa), and finally the 俱解脫 (ju jietuo) (those who attain both wisdom and liberation simultaneously). The 不退法 (bu tuifa) (non-regressing) in those sutras is included in the 不動法 (budongfa) (non-wavering) in this sutra. The two types of 解脫 (jietuo) (liberation) in those sutras are included in these six types. Therefore, the Abhidharma only speaks of six types. Speaking of 退法 (tuifa), it refers to those who have obtained a certain type of root faculty, dwell in this root faculty, and when encountering conditions for regression, will regress from their attained merits. If there are no conditions for regression, they will achieve Parinirvana (enter Nirvana). Or some people diligently strive and attain superior states, but because they encounter too many conditions, they regress instead, hence they are called 退法 (tuifa). Speaking of 思法 (sifa), it refers to those who have obtained a certain type of root faculty, dwell in this root faculty, have strong mindfulness, often dwell in contemplating aversion, fear losing their superior merits, and in order to encourage themselves, often contemplate methods of harming themselves, hence they are called 思法 (sifa). Speaking of 護法 (hufa), it refers to a type of person who constantly keeps mindfulness present in the liberation of loving-kindness at all times, focusing on guarding and dwelling without negligence, hence they are called 護法 (hufa). 安住法 (anzhufa) refers to those who are far from the superior conditions for regression, and even if they do not guard themselves, they can still not regress; they are far from superior diligent practice, and they do not cultivate their root faculties, often dwelling in a middle state, hence they are called 安住法 (anzhufa). 堪達法 (kan da fa) refers to those who are naturally capable of cultivating their root faculties well, quickly reaching the state of non-wavering, and are able to personally realize benefits, hence they are called 堪達法 (kan da fa). 不動法 (budongfa) refers to a type of person who has superior root faculties, whose will is not timid, and the merits they have obtained will definitely not regress even if they encounter superior conditions for regression, hence they are called 不動法 (budongfa). Some further explain these six different characteristics, saying that these six types of root faculties in the previous stages of learning, the first two lack constant and respectful diligent practice. However, in the stage of no-more-learning, 思法 (sifa) is slightly more diligent, 護法 (hufa) only has constant diligent practice, 安住 (anzhu) only has respectful diligent practice, 堪達 (kan da) possesses both diligent practices but has dull root faculties, and 不動 (budong) possesses both diligent practices but has sharp root faculties. Some say that 退法 (tuifa) will definitely regress, and even 堪達 (kan da) will definitely be able to reach the state of 不動 (budong), if not, then establishing this name would be in vain. They believe that the desire realm (referring to the world of sentient beings with desires and sensual desires) possesses all six types, while the form realm and formless realm only have 安住 (anzhu) and 不動 (budong). Because there is no regression there, no self-harm, no self-guarding, and no cultivation of root faculties, so there are only two types. But in reality, it is not so certain. However, those who regress from the fruit of Arhatship can only regress from the previous regressing nature, and those who attain the fruit of non-wavering can only be attained by those of the 堪達 (kan da) nature, in order to establish names such as 退法 (tuifa).

約容有說故。六阿羅漢通三界皆有。六中前五從信解生。即此總名時愛心解脫。以一切時愛心解脫故。亦說名為時解脫者。謂待時處補特伽羅。資具等合時方得解脫故。以所依止功能薄劣。要待勝時。方解脫故。或復一切勝定現前。要待勝時。是此時義。離繫縛故名為解脫。此即待時及解脫義。略初言故。如言酥瓶。不動法性。說名為后。即此名為不動心解脫。彼心解脫非惑所動故。亦說名為不時解脫。以不待時得解脫故。或復勝定隨處隨時隨所遇緣隨欲便起離繫縛故名為解脫。即不待時及解脫義。有餘釋此二差別言。以于暫時得解脫故。名時解脫。后容退故。以能畢竟得解脫故。名不時解脫。后無容退故。此從前位見至性生。如是所明六阿羅漢所有種性。為是先有。為後方得。不定云何。頌曰。

有是先種性　　有後練根得

論曰。退法種性必是先有。思法等五亦有後得。謂有先來是思法性。乃至不動有先退法。練根成思至不動等。多種差別如理應思。如是六種阿羅漢中。唯前五種容有退義。誰從何退為性為果。頌曰。

四從種性退　　五從果非先

論曰。不動種性必無退理。故唯前五容有退義。于中后四有退種性。退法一種無退性理。由此種性最居下故。五種皆有從果退理。雖俱有退然並非

【現代漢語翻譯】現代漢語譯本關於『約容有說故』，六種阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）都通達三界（欲界、色界、無色界）。六種阿羅漢中的前五種是從信解（對佛法的堅定信念和理解）而生。這五種阿羅漢總稱為『時愛心解脫』。因為他們的一切時候的解脫都依賴於愛心，所以也被稱為『時解脫者』。這是因為他們需要等待特定的時間、地點、補特伽羅（Pudgala，個體）和資具等條件聚合時才能獲得解脫。由於他們所依賴的修行功能薄弱，需要等待有利的時機才能解脫。或者說，一切殊勝的禪定現前，也需要等待有利的時機，這就是『時』的含義。因為脫離了繫縛，所以稱為『解脫』。這就是『待時』和『解脫』的含義。省略了最初的詞語，就像說『酥瓶』一樣。『不動法性』被稱為『后』，也就是『不動心解脫』。這種心解脫不會被迷惑所動搖，因此也被稱為『不時解脫』。因為他們不依賴於特定的時間就能獲得解脫。或者說，殊勝的禪定無論在何時何地，遇到任何因緣，都能隨意生起，脫離繫縛，因此稱為『解脫』。這就是『不待時』和『解脫』的含義。還有一種解釋這兩種差別的方法是：因為只能在暫時獲得解脫，所以稱為『時解脫』，因為之後有可能退轉。因為能夠最終獲得解脫，所以稱為『不時解脫』，因為之後沒有退轉的可能。這種阿羅漢是從前位的見至性（通過見道獲得的智慧）而生。像這樣闡明的六種阿羅漢所具有的種性（Guna，本性），是先天就有的，還是後天獲得的呢？不確定，這是為什麼呢？頌文說：『有是先種性，有後練根得』論曰：退法（容易退轉的阿羅漢）的種性一定是先天就有的。思法（通過思考獲得解脫的阿羅漢）等五種阿羅漢也有後天獲得的。也就是說，有些人原本是思法的種性，甚至是不動法（不會退轉的阿羅漢）的種性，但後來退轉成了思法，直到不動法等等。多種差別應該如理思維。像這樣，六種阿羅漢中，只有前五種有可能退轉。誰從什麼退轉？是種性退轉還是果位退轉？頌文說：『四從種性退，五從果非先』論曰：不動的種性一定沒有退轉的道理。所以只有前五種有可能退轉。其中后四種有退轉種性的可能。退法一種沒有退轉種性的道理。因為這種種性最差。五種都有從果位退轉的可能。雖然都有退轉的可能，但並非...

【English Translation】 English version Regarding 'Yue Rong You Shuo Gu', all six types of Arhats (those who have eradicated all defilements and attained liberation) have access to the Three Realms (Desire Realm, Form Realm, Formless Realm). The first five of the six types of Arhats arise from faith and understanding (steadfast belief and understanding of the Buddha's teachings). These five types of Arhats are collectively called 'Time-Loving Mind Liberation'. Because their liberation at all times depends on loving-kindness, they are also called 'Liberated by Time'. This is because they need to wait for specific times, places, Pudgalas (individuals), and the aggregation of necessary resources to attain liberation. Because the functional strength they rely on for practice is weak, they need to wait for favorable opportunities to be liberated. Or, when all the supreme samadhis (meditative states) are present, they also need to wait for favorable times; this is the meaning of 'time'. Because they are free from bondage, they are called 'liberation'. This is the meaning of 'waiting for time' and 'liberation'. The initial words are omitted, just like saying 'ghee bottle'. 'Immovable Dharma-nature' is called 'later', which is 'Immovable Mind Liberation'. This mind liberation is not shaken by delusion, so it is also called 'Liberation Not Dependent on Time'. Because they do not rely on specific times to attain liberation. Or, supreme samadhi can arise at any time, in any place, encountering any conditions, and at will, free from bondage, so it is called 'liberation'. This is the meaning of 'not waiting for time' and 'liberation'. Another way to explain the difference between these two is: because one can only attain temporary liberation, it is called 'Time Liberation', because there is a possibility of regression afterward. Because one can ultimately attain liberation, it is called 'Liberation Not Dependent on Time', because there is no possibility of regression afterward. This type of Arhat arises from the nature of seeing-the-truth (wisdom gained through the path of seeing) in the previous stage. The inherent nature (Guna) possessed by the six types of Arhats elucidated in this way, is it innate or acquired? It is uncertain, why is that? The verse says: 'Some have innate nature, some acquire it through practice' The treatise says: The nature of a regressive Arhat (one who is prone to regression) must be innate. The five types of Arhats, such as the Thought-Arhat (one who attains liberation through contemplation), can also be acquired. That is to say, some people originally have the nature of a Thought-Arhat, or even the nature of an Immovable-Arhat (one who does not regress), but later regress to become Thought-Arhats, and so on, until the Immovable-Arhat. Various differences should be contemplated reasonably. In this way, among the six types of Arhats, only the first five have the possibility of regression. Who regresses from what? Is it a regression of nature or a regression of attainment? The verse says: 'Four regress from nature, five regress from attainment, not before' The treatise says: The nature of immovability certainly has no reason to regress. Therefore, only the first five have the possibility of regression. Among them, the latter four have the possibility of regressing in nature. The regressive Arhat has no reason to regress in nature. Because this nature is the worst. All five have the possibility of regressing from attainment. Although there is a possibility of regression, it is not...

先。謂無學位中從退法種性。修練根行轉成思等。此四皆有退性果義。退法種性。雖必先得而是退法。故容退果。諸學位中從退法性。修練根行轉成思等。及得學果皆容退失。諸無學者。先學位中所住種性。彼從此性必無退理。學無學道所成堅故。諸有學者。先凡位中所住種性。彼從此性亦無退理。世出世道所成堅故。二先位中住思等性必無有退。此所得果。此性二道所成堅故。彼從思等。修練根行轉得護等。雖可退性轉所得性。進得學果亦有退義。由此種性。非二道成。不堅牢故。若就四果辯退果義。雖五種性皆可退果。而先所得必無有退。謂四果中。先所得者。即預流等。前三隨一。從此先果必無退義。是斷見惑所得果故。聖斷見惑必無退故。何緣見惑聖斷無退。以彼不緣所執事故。謂見所斷煩惱現行。無不皆由我見勢力。以彼煩惱起我見為根故。由此見惑不緣所執。以所執事都無體故。然有所緣諦為境故。彼所執事都無種子。于所緣境極乖違故。聖者相續。真無我解恒所隨故。雖暫失念而必無容重執有我。以見所斷依我事生。故聖斷已必無退義。修所斷惑雖顛倒轉。而非無種有所執事。謂於色等染著憎背。高舉不了行相轉時。於色等中非無少分。凈妙怨害高下甚深。故非境中極乖違轉。由此聖者有時失念。執凈

妙等相退起修斷惑。又見斷惑迷於諦理。執我等相。諦理中無。理定可依。聖見無退。修所斷惑迷粗事生。事變難依。有失念退。又見斷惑要審慮生。聖審慮時必不起惑。修所斷惑非審慮生。聖失念時容有退義。由此無退。先所得果。此中無學退法有三。一增進根。二退住學。三住自位而般涅槃。思法有四。三如前說。更加一種退住退性。餘三如次有五六七。應知後後一一增故。何緣練根成思等者。退彼應果住學位時。住先退性非所退者。得思等道今已舍故。豈不學位轉成思等。得應果時。雖舍所得。學思等道。而住應果。思等種性。此亦應然。此例不齊。以彼學道攝彼無學道為等流果故。非無學位所舍思等。與此學道為同類因。可能引學思等種性。故應退住先所舍者。有餘於此別立證因。謂若退住。所退種性。得勝種性。故應是進非退此非證因。若無二義可有是進。非退過故。然得勝性雖可名進而起惑故亦名為退。由此彼難於理無失。又彼退起障涅槃法。聖欣涅槃過於聖道。設得勝性退涅槃故。但應名退不應名進。復以何緣諸阿羅漢等。離有頂染同不受後生。然于其中有于煩惱。證不生法而非一切。有說由根有差別故。此釋非理。以契經說。退不退法根品同故。如說五根增上猛利。極圓滿故名俱解脫。然有俱解脫是

【現代漢語翻譯】現代漢語譯本妙等相退起修斷惑。又見斷惑迷於諦理（Satya，真諦）。執著于『我』等表象。而真諦中並無這些表象。真諦是確定的，可以依賴的，聖者的見解不會退轉。修所斷的煩惱產生於對粗淺事物的迷惑，這些事物變化不定，難以依賴，所以會有失念而退轉的情況。又見斷惑需要審慎的思考，聖者在審慎思考時必定不會產生迷惑。修所斷的煩惱並非通過審慎思考而產生，聖者在失念時可能會有退轉的情況。因此，（聖者的見解）不會退轉，因為他們已經獲得了果位。對於已經獲得果位的人來說，無學位的退轉有三種情況：一是增進根器，二是退住于學位，三是安住于自身果位而般涅槃（Parinirvana，完全的涅槃）。思法有四種情況，前三種與無學位相同，另外增加一種退住于退性。其餘三種情況依次對應五、六、七種根器，因為后一種情況比前一種情況增加了一種根器。為什麼說練根可以成就思等果位呢？因為退彼應果（Arhatship，阿羅漢果）而安住于學位時，安住于先前的退性，而不是退轉者所退轉的果位，因為他們已經捨棄了思等道。難道學位不能轉成思等果位嗎？當獲得應果時，雖然捨棄了所得的學思等道，但仍然安住于應果的思等種性。這種情況也應該如此。這個例子並不恰當，因為學道攝取了無學道作為等流果。無學位所捨棄的思等，與此學道並非同類因，不可能引生學思等種性。所以應該退住于先前所捨棄的果位。有些人對此另外設立了證因，認為如果退住于所退轉的種性，就能獲得更勝的種性，所以應該是增進而不是退轉。這並非證因，如果沒有兩種含義，就可以說是增進而不是退轉。然而，獲得更勝的種性雖然可以稱為增進，但因為產生了迷惑，也可以稱為退轉。因此，這種辯難在道理上沒有缺失。而且，這種退轉會阻礙涅槃，聖者欣求涅槃勝過欣求聖道。即使獲得了更勝的種性，但因為退轉了涅槃，所以只能稱為退轉，不應稱為增進。又是什麼原因導致諸阿羅漢等，遠離有頂染（最高的天界）后，不再受後有（未來的生命）？然而，在他們之中，有些人通過煩惱證得了不生法（不再輪迴的法則），但並非所有人都是如此。有人說這是因為根器有差別。這種解釋不合理，因為契經（Sutra，佛經）中說，退不退法的根器品類相同。如經中所說，五根（信、精進、念、定、慧）增上猛利，極其圓滿，所以稱為俱解脫（兩種解脫都證得）。然而，有些俱解脫是...

【English Translation】 English version Those with wonderful qualities retreat and begin cultivating to sever delusions. Furthermore, it is seen that severing delusions is confused about the Truths (Satya). They cling to appearances such as 'self.' However, these appearances do not exist within the Truths. The Truths are definite and reliable; the views of the sages do not regress. Delusions severed through cultivation arise from confusion about coarse matters. These matters are impermanent and difficult to rely on, thus there may be regression due to loss of mindfulness. Furthermore, it is seen that severing delusions requires careful consideration. Sages will certainly not generate delusions when contemplating carefully. Delusions severed through cultivation do not arise from careful consideration; sages may regress when they lose mindfulness. Therefore, there is no regression (for sages) because they have already attained the fruits. For those who have attained the fruits, there are three cases of regression from the state of No-More-Learning: first, advancing in faculties; second, regressing to abide in the state of learning; and third, abiding in one's own position and entering Parinirvana (complete Nirvana). There are four cases of the Path of Reflection, the first three being the same as those of the state of No-More-Learning, with the addition of regressing to abide in the nature of regression. The remaining three cases correspond to five, six, and seven faculties respectively, because each subsequent case adds one more faculty than the previous one. Why is it said that cultivating the faculties can accomplish the fruits of the Path of Reflection, etc.? Because when one regresses from Arhatship (the fruit of No-More-Learning) and abides in the state of learning, one abides in the previous nature of regression, not in the fruit that the regressor has regressed from, because they have already abandoned the Path of Reflection, etc. Can't the state of learning be transformed into the fruits of the Path of Reflection, etc.? When one attains the fruit of No-More-Learning, although one abandons the acquired paths of learning and reflection, etc., one still abides in the nature of the Path of Reflection, etc., of the fruit of No-More-Learning. This case should also be the same. This example is not appropriate, because the Path of Learning incorporates the Path of No-More-Learning as a result of equal flow. The Path of Reflection, etc., abandoned by the state of No-More-Learning is not the same kind of cause as this Path of Learning, and cannot induce the nature of the Path of Reflection, etc. Therefore, one should regress to abide in the previously abandoned fruit. Some people establish a separate proof for this, arguing that if one regresses to abide in the nature of regression, one will obtain a superior nature, so it should be advancement rather than regression. This is not a proof, because if there are no two meanings, it can be said to be advancement rather than regression. However, although obtaining a superior nature can be called advancement, it can also be called regression because it generates delusions. Therefore, this difficulty is not a loss in reason. Moreover, this regression obstructs Nirvana; sages desire Nirvana more than they desire the Path of the Sages. Even if one obtains a superior nature, one should only be called regression, not advancement, because one has regressed from Nirvana. Furthermore, what is the reason that all Arhats, etc., after separating from the defilements of the Peak of Existence (the highest heaven), no longer receive future existence (future lives)? However, among them, some have attained the Dharma of Non-Arising (the law of no more rebirth) through afflictions, but not all of them have. Some say that this is because there are differences in faculties. This explanation is unreasonable, because the Sutras (Buddhist scriptures) say that the faculties of those who regress and those who do not regress are of the same kind. As it is said in the scriptures, the five faculties (faith, diligence, mindfulness, concentration, and wisdom) are increasingly vigorous and extremely complete, so they are called both liberated (both kinds of liberation are attained). However, some who are both liberated are...

退種性故。非根勝故。證惑不生。若爾由何種性別故。六種種性。唯應果有餘亦有耶。修習練根唯無學位。餘位亦有。頌曰。

學異生亦六　　練根非見道

論曰。有學異生種性亦六。六種應果彼為先故。由所安住種性差別。故有斷惑。後生不生。定於何時于所斷惑證不生法。謂得能止此類煩惱殊勝道時。若爾此不生應是擇滅非非擇滅。若是非擇滅則非擇滅應是道果。如是便與聖教相違。如說云何非果法。謂非擇滅及虛空無。此不產生擇滅失。以勝道轉非為此故。既非所為故非道果。今詳由道所證不生。定不由根。皆應得故。但由殊勝種性力得。故不動者。惑必不生。非唯無學有增進根。有學異生亦有此義。唯非見道能修練根。此位無容起加行故。謂見道位速疾運轉。無暇于中更修餘事。唯于信解異生位中。能修練根如無學位。如說不動退現法樂。如何不動法。亦許有退義。無相違過。所以者何。頌曰。

應知退有三　　已未得受用　佛唯有最後　　利中后鈍三

論曰。應知諸退總有三種。一已得退。謂退已得殊勝功德。二未得退。謂未能得應得功德。三受用退。謂諸已得殊勝功德不現在前。三中前二非得為體。第三唯彼不現在前。此三退中世尊唯有一受用退。以有決定所作事業牽引其心。雖

【現代漢語翻譯】現代漢語譯本因為退失了種性。因為根器並非最上等。所以已經斷除的煩惱不會再生起。如果這樣，那麼由什麼種性的差別，而有六種種性呢？只有阿羅漢果位才有嗎？其他果位也有嗎？修習增進根器只有在無學位嗎？其他果位也有嗎？頌文說：

『有學和異生也有六種（種性），增進根器不是在見道位。』

論述：有學和異生的種性也有六種，因為六種阿羅漢果位以他們為先導。由於所安住的種性差別，所以有斷除煩惱后，後來不再生起的情況。在什麼時候，對於所斷除的煩惱證得不生法呢？就是在獲得能夠止息此類煩惱的殊勝道的時候。如果這樣，那麼這種不生應該是擇滅（通過智慧選擇而滅除），而不是非擇滅（不通過智慧自然滅除）。如果是非擇滅，那麼非擇滅就應該是道果。這樣就與聖教相違背。正如所說：什麼是非果法？就是非擇滅和虛空無。這種不生如果成為擇滅，就會失去其意義，因為殊勝道的作用並非爲了這個。既然不是殊勝道所為，所以不是道果。現在詳細分析，由道所證得的不生，一定不是由根器決定的，因為所有人都應該能夠得到。只是由殊勝種性的力量才能得到。所以對於不動者，煩惱必定不會再生起。並非只有無學才有增進根器，有學和異生也有這種可能。只是不能在見道位修習增進根器，因為這個階段沒有餘地生起加行。所謂見道位，是快速運轉的階段，沒有空閑在其中再修習其他事情。只有在信解異生位中，才能修習增進根器，就像無學位一樣。正如所說，不動法會退失現法樂。如何理解不動法也允許有退失的含義，而沒有相違背的過失呢？原因是什麼？頌文說：

『應當知道退失有三種：已得退失、未得退失、受用退失。佛陀只有最後一種，利益眾生有上中下三種根器。』

論述：應當知道，所有的退失總共有三種。一是已得退失，指退失已經獲得的殊勝功德。二是未得退失，指未能獲得應該獲得的功德。三是受用退失，指已經獲得的殊勝功德不現在前。這三種退失中，前兩種不是以『得』為本體。第三種只是指功德不現在前。這三種退失中，世尊只有一種受用退失。因為有必須完成的事業牽引他的心，雖然

【English Translation】 English version Because of the regression of the lineage. Because the faculties are not superior. Therefore, the afflictions that have been eradicated do not arise again. If so, by what kind of lineage difference are there six kinds of lineages? Are they only present in the Arhat fruition? Are they also present in other fruitions? Is the cultivation and refinement of faculties only in the state of No-More-Learning? Are they also present in other states? The verse says:

'The Learner and the ordinary being also have six (lineages); the refinement of faculties is not in the Path of Seeing.'

Treatise: The Learner and the ordinary being also have six lineages, because the six kinds of Arhat fruitions are preceded by them. Due to the difference in the lineage in which they dwell, there is the eradication of afflictions, and they do not arise again later. At what time does one attain the non-arising of the afflictions that have been eradicated? It is when one obtains the superior path that can stop such afflictions. If so, then this non-arising should be cessation through choice (擇滅, pratisamkhya-nirodha, cessation through wisdom), not cessation without choice (非擇滅, apratisamkhya-nirodha, natural cessation without wisdom). If it is cessation without choice, then cessation without choice should be the fruit of the path. This would contradict the sacred teachings. As it is said: What is a non-fruit dharma? It is cessation without choice and empty space. If this non-arising becomes cessation through choice, it would lose its meaning, because the function of the superior path is not for this. Since it is not done by the superior path, it is not the fruit of the path. Now, analyzing in detail, the non-arising attained by the path is definitely not determined by the faculties, because everyone should be able to attain it. It is only attained by the power of the superior lineage. Therefore, for the immovable one, afflictions will definitely not arise again. It is not only the No-More-Learner who has the advancement of faculties; the Learner and the ordinary being also have this possibility. It is just that one cannot cultivate and refine faculties in the Path of Seeing, because there is no room for arising effort in this stage. The so-called Path of Seeing is a stage of rapid operation, with no time to cultivate other things in it. Only in the stage of faith-understanding ordinary being can one cultivate and refine faculties, just like the No-More-Learning. As it is said, the immovable dharma will regress in the pleasure of the present dharma. How can we understand that the immovable dharma is also allowed to have the meaning of regression, without the fault of contradiction? What is the reason? The verse says:

'It should be known that there are three kinds of regression: regression of what has been attained, regression of what has not been attained, and regression of enjoyment. The Buddha only has the last one; benefiting sentient beings has three kinds of faculties: superior, medium, and inferior.'

Treatise: It should be known that all regressions are generally of three kinds. First, regression of what has been attained, which refers to the regression of the superior merits that have been attained. Second, regression of what has not been attained, which refers to the failure to attain the merits that should have been attained. Third, regression of enjoyment, which refers to the superior merits that have been attained not being present. Among these three regressions, the first two are not based on 'attainment' as their essence. The third one only refers to the merits not being present. Among these three regressions, the World Honored One only has one kind of regression of enjoyment. Because there are tasks that must be completed that draw his mind, although

有所餘無量希有不共佛法。無暇起故。除佛世尊余不動法。具有未得及受用退。謂于殊勝無諍定等應得功德。未能得故有未得退。有餘事業牽引其心。已得功德無暇起故。有受用退。餘五種性容具有三。亦容退失已得德故。約受用退說不動法。退現法樂無相違過。諸阿羅漢既許退果。為更生不。彼于退位帶惑命終應更受生。諸住果時所不作事。退時作不。彼既起惑。應有更為果相違事。無如是過。所以者何。頌曰。

一切從果退　　必得不命終　住果所不為　　慚增故不作

論曰。無從果退中間命終。退已須臾必還得故。若有壽量將臨盡者。必無退理。無失念故。要有餘壽方有退理。退已不久必還證得。如契經說。苾芻當知。如是多聞諸聖弟子。遲失正念。速復還能令所退起。盡沒滅離。若謂不然。修梵行果。應非安隱。可委信處。又住果位所不應為。違果事業由慚增故。雖暫失念煩惱現行。如住果時必無作理。如高族者暫失位時。不等凡庸造鄙下業。又誰有退誰無退耶。修不凈觀入聖道者。容有退失。修持息念入聖道者。必無退失。尊重止觀無貪癡增。如次應知有退無退。何界何趣容有退耶。唯欲界人。三洲有退。六慾天處得聖果者。有說利根故無有退。以有勝智慧制伏心。令背妙境入聖道故。有說退

【現代漢語翻譯】現代漢語譯本還有一些無量且稀有、不共的佛法，因為沒有空閑時間而無法生起。除了佛世尊之外，其他的不動法（指阿羅漢果位）都具有未得退和受用退。所謂未得退，是指對於殊勝的無諍定等應該獲得的功德，因為未能得到而有未得退；所謂受用退，是指被其他事業牽引其心，已獲得的功德沒有空閑時間生起而有受用退。其餘五種根性的人，可能具有這三種退失，也可能退失已經獲得的功德。從受用退的角度來說，不動法退失現法樂沒有相違的過失。既然允許阿羅漢退失果位，那麼他們還會再生嗎？他們在退失果位的狀態下，帶著迷惑死去，應該會再次受生。那些住在果位時不會做的事情，在退失果位時會做嗎？他們既然生起了迷惑，應該會有更與果位不符的事情發生。沒有這樣的過失。為什麼呢？頌詞說：

一切從果退　　必得不命終　住果所不為　　慚增故不作

論述：沒有從果位退失后中間就死去的，退失后不久必定會恢復。如果壽命將要終結，必定沒有退失的道理，因為不會失去正念。一定要有剩餘的壽命才會有退失的道理，退失后不久必定會重新證得。如契經所說：『比丘們應當知道，像這樣多聞的聖弟子，即使遲鈍地失去了正念，也能迅速地恢復，使所退失的功德生起、消盡、滅離。』如果說不是這樣，那麼修梵行的果報，就不應該是安穩、可以信任的地方。而且，住在果位時不應該做的事情，違背果位的行為，因為慚愧心的增長，即使暫時失去正念，煩惱現行，也一定不會像住在果位時那樣去做。就像高貴家族的人，即使暫時失去了地位，也不會像普通人那樣去做卑賤的事情。那麼，誰會退失，誰不會退失呢？修不凈觀而進入聖道的人，可能會退失；修持息念而進入聖道的人，必定不會退失。尊重止觀，沒有貪慾和愚癡的增長，應該依次知道有退失和沒有退失。什麼界、什麼趣的人可能會退失呢？只有欲界的人，在三洲（指南贍部洲、東勝身洲、西牛賀洲）有退失。在六慾天處獲得聖果的人，有人說因為他們根器銳利，所以沒有退失，因為他們有強大的智慧來制伏內心，使他們背離美好的境界而進入聖道。也有人說會退失。

【English Translation】 English version There are also immeasurable, rare, and unique Buddha-dharmas that cannot arise because there is no leisure. Except for the World Honored One Buddha, all other immovable dharmas (referring to the state of Arhatship) possess both non-attainment regression and enjoyment regression. Non-attainment regression refers to the failure to attain the superior merits such as the Samadhi of Non-Contention, resulting in non-attainment regression. Enjoyment regression refers to the mind being drawn away by other activities, and the merits already attained cannot arise due to lack of leisure, resulting in enjoyment regression. The remaining five types of beings may possess these three regressions, and may also regress from the merits already attained. From the perspective of enjoyment regression, there is no contradiction in the immovable dharma regressing from the pleasure of the present dharma. Since Arhats are allowed to regress from their fruition, will they be reborn? If they die with delusion in the state of regression, they should be reborn again. Will they do things in the state of regression that they would not do while dwelling in the fruition? Since they have aroused delusion, there should be things done that are even more contrary to the fruition. There is no such fault. Why? The verse says:

All who regress from fruition　　Must attain before death 　What is not done dwelling in fruition　　Is not done due to increased shame

Treatise: There is no one who regresses from fruition and dies in between. After regressing, they will surely regain it shortly. If one's lifespan is about to end, there is certainly no reason for regression, because there is no loss of mindfulness. Only with remaining lifespan is there a reason for regression. After regressing, one will surely re-attain it soon. As the sutra says: 'Bhikkhus, you should know that such learned noble disciples, even if they slowly lose their mindfulness, can quickly recover and cause the regressed merits to arise, be exhausted, extinguished, and separated.' If it is not so, then the fruit of practicing Brahma-conduct should not be a secure and trustworthy place. Moreover, what should not be done while dwelling in the fruition, actions contrary to the fruition, will certainly not be done like when dwelling in the fruition, due to the increase of shame, even if mindfulness is temporarily lost and afflictions manifest. Just like a person of high lineage, even if they temporarily lose their position, they will not engage in base activities like ordinary people. Furthermore, who will regress and who will not? Those who enter the holy path by cultivating the contemplation of impurity may regress; those who enter the holy path by cultivating mindfulness of breathing will certainly not regress. Respecting cessation and contemplation, without the increase of greed and ignorance, one should know in order the presence and absence of regression. In what realm and what destiny may there be regression? Only people in the desire realm, in the three continents (Jambudvipa, Purvavideha, and Aparagodaniya), may regress. Those who attain the holy fruit in the six heavens of the desire realm, some say that because they have sharp faculties, they do not regress, because they have superior wisdom to subdue their minds, causing them to turn away from beautiful realms and enter the holy path. Others say that they do regress.

者由闕資緣。或所依身不平等故。六慾天處二事並無。雖有鈍根隨信行性。生彼得聖亦無退理。諸有退者。為起惑退。為先退已惑方現前。或有欲令由起惑退。品類足論當云何通。如彼論說。欲貪隨眠由三處起。一欲貪隨眠未斷遍知故。二順彼纏法正現在前故。三于彼正起非理作意故。乃至廣說無相違失。所以者何。煩惱現前略有二種。已斷未斷有差別故。此中偏說未斷起者。又煩惱起略有二門。染不染心無間起故。此中偏說染無間者。或煩惱起總有三緣。然煩惱生所藉不定。或有唯藉境界力生或藉境因。或兼加行。此約具者。故說由三。或起惑時三緣必具。非理作意正起現前。所斷隨眠必還成故。何心無間起惑退耶。且從無學起惑退者。若起色纏無色纏退。唯從自地順退分定。相應善心無間而起。非住欲界有上地攝。無覆無記心現在前。唯除通果心。然無從彼退。豈不順退分。各于自地離染時舍。如何無學者未退起惑。彼心現前理實如是。然順住分品類有三。一少順退。二少順進。三守自位。前言自地順退分定。即順住分中少分順退者。少順退故得順退名。然此定心與守自位多相涉故。順住分攝。諸有未失順退分者。彼心無間煩惱現前。若舍彼心從順住攝。少順退者起煩惱退。故於文義無所相違。若起欲纏而退失者

【現代漢語翻譯】現代漢語譯本這些是由闕資緣（指缺少某種資糧或條件）造成的。或者是因為所依賴的身體不平等。在六慾天（欲界六層天）中，這兩種情況都沒有。雖然有鈍根（根器遲鈍）的隨信行性（跟隨他人信念而修行的人），但他們一旦生到那裡並證得聖果，也不會有退轉的道理。那些退轉的人，是因為生起煩惱而退轉，還是先退轉之後煩惱才顯現？或者有人認為是由生起煩惱而退轉。《品類足論》（佛教論書名）中該如何解釋呢？如該論所說，欲貪隨眠（潛在的欲貪煩惱）由三個方面生起：一是欲貪隨眠未斷遍知（徹底瞭解）的緣故；二是順應這些煩惱的纏縛之法正在顯現的緣故；三是對這些煩惱正在生起非理作意（不如理的思考）的緣故。乃至廣說，沒有相違背的地方。為什麼這樣說呢？煩惱的顯現略有二種，已斷和未斷有差別。這裡偏重說的是未斷的煩惱生起的情況。另外，煩惱的生起略有二個途徑，染污心和不染污心無間斷地生起。這裡偏重說的是染污心無間斷生起的情況。或者說，煩惱的生起總共有三個緣。然而，煩惱的產生所依賴的條件不一定。或者有的僅僅依靠境界的力量而生起，或者依靠境界和因，或者兼有加行（有意的努力）。這裡說的是具備所有條件的情況，所以說由三個方面生起。或者生起煩惱時，三個條件必定具備，非理作意正在生起顯現，所要斷除的隨眠必定還會形成。什麼心無間斷地生起煩惱而退轉呢？且從無學（阿羅漢）生起煩惱而退轉的情況來說，如果生起色纏（色界煩惱）或無色纏（無色界煩惱）而退轉，只能從自身所處的禪定順著退分（退步的因素）而退轉，與相應的善心無間斷地生起。不是住在欲界而有上地所攝的無覆無記心（不善不惡的心）現在顯現，唯獨除了通果心（具有神通的果位之心）。然而，不會從通果心退轉。難道不是順著退分，各自在自身所處的境界離染時捨棄嗎？如何解釋無學者未退轉而生起煩惱的情況呢？那種心顯現的情況確實是這樣。然而，順住分（保持狀態的因素）的品類有三種：一是稍微順著退轉，二是稍微順著前進，三是守住自己的位置。前面所說的自身所處的禪定順著退分而退轉，就是順住分中少部分順著退轉的情況。因為稍微順著退轉，所以得到順退的名字。然而，這種禪定心與守住自己位置的狀態大多相互關聯，所以屬於順住分所攝。那些沒有失去順退分的人，那種心無間斷地生起煩惱而顯現。如果捨棄那種心，就從順住分所攝。稍微順著退轉的人，會因為生起煩惱而退轉。因此，對於文句的意義沒有相互違背的地方。如果生起欲纏（欲界煩惱）而退失的話。

【English Translation】 English version These are caused by kśānti-samādhi (lack of certain resources or conditions). Or it is because the body on which one relies is unequal. In the six desire realms (kāmadhātu, the six heavens of the desire realm), these two situations do not exist. Although there are those with dull faculties (mṛdv-indriya) who follow faith (śraddhānusārin), once they are born there and attain the holy fruit, there is no reason for them to regress. Those who regress do so because they give rise to afflictions, or do they regress first and then afflictions manifest? Or do some believe that regression is caused by the arising of afflictions? How should the Prakaraṇapāda (a Buddhist treatise) be interpreted in this case? As that treatise says, latent lust (kāma-rāga-anuśaya) arises from three aspects: first, because latent lust has not been severed through thorough knowledge (parijñā); second, because the laws that bind those afflictions are currently manifesting; third, because one is currently engaging in irrational thinking (ayoniśo manaskāra) regarding those afflictions. And so on, there is no contradiction. Why is this so? The manifestation of afflictions is roughly of two kinds, with differences between those that have been severed and those that have not. Here, the emphasis is on the arising of afflictions that have not been severed. Furthermore, the arising of afflictions is roughly through two paths, with defiled minds and undefiled minds arising without interruption. Here, the emphasis is on the uninterrupted arising of defiled minds. Or, the arising of afflictions generally has three causes. However, the conditions on which the arising of afflictions depends are not fixed. Or some arise solely through the power of the environment, or through the environment and cause, or with the addition of effort (prayoga). This speaks of the situation where all conditions are present, so it is said to arise from three aspects. Or when afflictions arise, the three conditions must be present, irrational thinking is currently arising and manifesting, and the latent afflictions that are to be severed will certainly form again. What mind, without interruption, gives rise to afflictions and regresses? Let's consider the case of an arhat (one who has attained enlightenment) arising afflictions and regressing. If one arises from the form attachments (rūpa-saṃyojana) or formless attachments (arūpa-saṃyojana) and regresses, one can only regress from their own dhyāna (meditative state) following the regressive factors, with the corresponding wholesome mind arising without interruption. It is not dwelling in the desire realm (kāmadhātu) and having the upper realm included in the unconditioned neutral mind (avyākṛta), except for the mind of the fruit of supernatural powers (abhijñā-phala-citta). However, one will not regress from the mind of the fruit of supernatural powers. Isn't it that following the regressive factors, each abandons defilement in their own realm? How to explain the situation where an arhat arises afflictions without regressing? The manifestation of that mind is indeed like this. However, the categories of sustaining factors (sthiti-bhāga) are of three kinds: first, slightly following regression; second, slightly following progress; third, maintaining one's own position. The aforementioned regression following the regressive factors in one's own dhyāna is the situation of slightly following regression among the sustaining factors. Because it slightly follows regression, it gets the name of following regression. However, this dhyāna mind is mostly related to the state of maintaining one's own position, so it belongs to the sustaining factors. Those who have not lost the regressive factors, that mind arises afflictions and manifests without interruption. If one abandons that mind, it is included in the sustaining factors. Those who slightly follow regression will regress because they give rise to afflictions. Therefore, there is no contradiction in the meaning of the text. If one arises from the desire attachments (kāma-saṃyojana) and loses it.

。從自地善無覆無記。二心無間皆容現前。諸從學位起惑退者。起色無色煩惱退時。若先全離此地染者。唯從此地順退分定相應善心無間而起。若未全離此地染者。從此地攝善及染污二心無間皆容現前。起欲界纏而退失者。若先全離欲界系染。從自地善無覆無記二心無間皆容現前。若未全離欲界染者。從欲善染無覆無記三心無間皆容現前。若未現前獲得清凈。靜慮無色必無能起。色無色纏退失所得。彼惑從彼無間起故。但起欲纏退失所得。若現前得清凈靜慮。猶未現前得凈無色。必無能起無色纏退。起欲色纏退失所得。若已現前獲得清凈靜慮無色。通起欲色無色界纏退失所得。諸有退失先所得時。若起上纏。現在前退。不失下善。不成下惑。若起下纏現在前退。定失上善。定成上惑。復有欲令要先退已。后時對境惑方現前。施設足論當云何釋。如彼論說。無色三纏。一一現起退無色盡住色盡中。識身足論復云何釋。如彼論說。無色界系染心現前。舍無學善續有學善。退無學心住有學心。此俱不相違。依覺時說故。謂先雖退而未覺知。後起惑時方自覺退。如有先誦四阿笈摩。中廢多時雖忘不覺。后誦不得。方自知忘。此亦應然。故無違失。住何心退後起惑耶。住欲界中。無覆無記。威儀工巧。異熟生心。退已后時方能起

【現代漢語翻譯】現代漢語譯本：從自地（自身所處的禪定境界）的善心和無覆無記心（不善不惡，不引起任何後果的心）出發，這兩種心識可以無間斷地相續出現。對於那些從有學位（指聲聞乘的修行位階）退轉，生起煩惱的人來說，當他們生起色界或無色界煩惱而退轉時，如果他們先前已經完全斷離了此地的染污，那麼只會從此地的順退分定（與退轉相應的禪定）相應的善心無間斷地生起。如果他們尚未完全斷離此地的染污，那麼從此地所攝的善心和染污心，這兩種心識可以無間斷地相續出現。如果生起欲界煩惱而退失（禪定），如果先前已經完全斷離了欲界系的染污，那麼從自地的善心和無覆無記心，這兩種心識可以無間斷地相續出現。如果尚未完全斷離欲界染污，那麼從欲界的善心、染污心和無覆無記心，這三種心識可以無間斷地相續出現。如果尚未現前獲得清凈的靜慮（禪定），那麼必定無法生起色界的煩惱。色界和無色界的煩惱退失所得，是因為那些煩惱是從彼地無間斷地生起的緣故。但只會生起欲界煩惱退失所得。如果現前獲得了清凈的靜慮，但尚未現前獲得清凈的無色界禪定，那麼必定無法生起無色界的煩惱退轉。生起欲界和色界的煩惱退失所得。如果已經現前獲得了清凈的靜慮和無色界禪定，那麼可以通達地生起欲界、色界和無色界的煩惱退失所得。當退失先前所得的功德時，如果生起上界的煩惱，現在前退轉，不會失去地獄的善法，也不會成就地獄的煩惱。如果生起地獄的煩惱，現在前退轉，必定會失去上界的善法，必定會成就上界的煩惱。還有人想要先退轉，然後在面對境界時，煩惱才顯現出來。《施設足論》應當如何解釋？正如該論所說，無色界的三種煩惱，每一種現起時，都會退轉到無色界盡頭，停留在色界盡頭之中。《識身足論》又應當如何解釋？正如該論所說，無色界系的染污心現前，捨棄無學（阿羅漢）的善法，繼續修習有學（聲聞乘前三果）的善法，退轉無學心，停留在有學心之中。這兩種說法並不矛盾，因為是依據覺察的時間來說的。意思是說，先前雖然已經退轉，但沒有覺察到，後來生起煩惱時，才自覺已經退轉。就像先前背誦了四部阿笈摩（原始佛教經典），中間廢棄了很長時間，雖然忘記了卻沒有覺察到，後來想要背誦卻背不出來，才自己知道已經忘記了。這裡也應該是這樣，所以沒有違背。住在什麼心識中退轉后，才會生起煩惱呢？住在欲界中，無覆無記的威儀心、工巧心和異熟生心（由業力產生的果報心）中，退轉之後，才能生起煩惱。

【English Translation】 English version: From the wholesome and non-defiled, neutral mind (avyākrta) of one's own ground (svabhūmi), both minds can arise without interruption. For those who regress from the stage of learning (śaikṣa) and generate afflictions, when they generate afflictions of the Form Realm (rūpadhātu) or Formless Realm (arūpadhātu) and regress, if they have previously completely abandoned the defilements of this ground, then only the corresponding wholesome mind of the regressive determination (pratiloma-samāpatti) of this ground will arise without interruption. If they have not completely abandoned the defilements of this ground, then both wholesome and defiled minds included in this ground can arise without interruption. If one generates afflictions of the Desire Realm (kāmadhātu) and regresses, if one has previously completely abandoned the defilements of the Desire Realm, then the wholesome and non-defiled, neutral minds of one's own ground can arise without interruption. If one has not completely abandoned the defilements of the Desire Realm, then the wholesome, defiled, and non-defiled, neutral minds of the Desire Realm can arise without interruption. If one has not presently attained pure meditative absorption (dhyāna), then one will certainly not be able to generate afflictions of the Form Realm. The afflictions obtained from regressing from the Form and Formless Realms arise without interruption from those realms. One only generates afflictions obtained from regressing from the Desire Realm. If one has presently attained pure meditative absorption, but has not yet presently attained pure Formless Realm absorption, then one will certainly not be able to generate afflictions of the Formless Realm and regress. One generates afflictions of the Desire and Form Realms and regresses. If one has already presently attained pure meditative absorption and the Formless Realm, then one can generate afflictions obtained from regressing from the Desire, Form, and Formless Realms. When one regresses from previously attained qualities, if one generates afflictions of a higher realm, one presently regresses and does not lose the wholesome qualities of the lower realm, nor does one accomplish the afflictions of the lower realm. If one generates afflictions of a lower realm, one presently regresses and will certainly lose the wholesome qualities of the higher realm, and will certainly accomplish the afflictions of the higher realm. Furthermore, there are those who wish that one must first regress, and then later, when facing an object, afflictions will manifest. How should the Śāsanapāda-śāstra (Treatise on the Basis of Teaching) be explained? As that treatise says, when each of the three afflictions of the Formless Realm arises, one regresses to the end of the Formless Realm and dwells in the end of the Form Realm. How should the Vijñānakāya-śāstra (Collection of Consciousness) be explained? As that treatise says, when a defiled mind associated with the Formless Realm presently arises, one abandons the wholesome qualities of the non-learner (aśaikṣa, Arhat), continues to practice the wholesome qualities of the learner (śaikṣa, the first three stages of the path), regresses from the mind of the non-learner, and dwells in the mind of the learner. These two are not contradictory, because they are spoken of according to the time of awareness. That is to say, although one has already regressed, one is not aware of it. Later, when afflictions arise, one becomes aware that one has regressed. Just as one previously recited the four Āgamas (collections of early Buddhist texts), but abandoned them for a long time, and although one has forgotten them, one is not aware of it. Later, when one wants to recite them, one cannot, and then one knows that one has forgotten them. This should also be the case here, so there is no contradiction. In what mind does one dwell when one regresses and then generates afflictions? One dwells in the Desire Realm, in the non-defiled, neutral mind of deportment (iryāpatha), skill (śilpa), and resultant (vipāka) mind. After regressing, one can then generate afflictions.

惑。然此欲界系無覆無記心。或有總違三界煩惱。此心正起無有退得三界惑義。或有但違欲色煩惱。此心正起容有退得無色惑義。或有但違欲界煩惱。此心正起容有退得三界惑義。或有不違三界煩惱。此心正起容有退得三界惑義。一切退已。隨其所應起惑前心。皆如上說。於此二說。前說為善。如上所言。有練根得今應思擇。諸聖練根有幾無間幾解脫道。用有漏道為無漏耶。依何身依何地。頌曰。

練根無學位　　九無間解脫　久習故學一　　無漏依人三　無學依九地　　有學但依六　舍果勝果道　　唯得果道故

論曰。求勝種性修練根者。無學位中轉一一性。各九無間九解脫道。如得應果。所以者何。彼鈍根性由久慣習。非少功力可能令轉學無學道所成堅故。有學位中轉一一性。各一無間一解脫道。如得初果。非久習故。彼加行道諸位各一學無學位修練根時。皆漸次修。後後種性。得勝種性方舍前劣。故諸無學修練根時。加行無間前八解脫。如應皆是退法等收。第九解脫是思法等。諸有學者修練根時。加行無間是退等攝。解脫道時名思法等。我所承稟諸大論師。咸言練根皆為遮遣。見修斷惑力所引發。無覆無記無知現行。故學位中修練根者。正為遮遣見惑所發。無學位中修練根者。正為遮遣修惑所

發。如如斷彼能發惑時。所起無間解脫多少。如是如是斷彼所發。無知現行道數亦爾。是故無學修練根時。用九無間九解脫道。學位練根二道各一。然見修惑所發無知。隨所障殊有多品類。故轉退等成思等時。諸道現前各有所遣。由此無有超得勝性。有餘師說。一切練根皆一加行無間解脫。前說為善。理如前故。如是無間及解脫道。一切唯是無漏性攝。聖者必無用有漏道而轉根理。以世俗法體非增上無堪能故。一切加行皆通二種。如是所說但據現行。兼未來修復有差別。謂無學位修練根時。加行未來亦通修二。九無間道及八解脫。未來所修亦唯無漏。第九解脫未來修二。兼修三界所有功德。與初盡智所修同故。若有學位修練根時。加行未來亦通修二。無間解脫未來所修。亦唯無漏。如得初果。然無學位修練根時。道數所修如斷有頂。若有學位修練根時。道數所修如斷上界。見道所斷。由彼但與鄰得果時。道相似故。學無學位修練根時。加行皆通曾未曾得。無間解脫唯是未曾。一切皆通法智類智。修練根者唯人三洲。唯依此身有怖退故。以何等故名為練根。調練諸根令增長故。謂道力故令根相續。舍下得中。舍中得上。漸漸增勝。名為練根。故練根名目轉根義。雖八解脫漸得勝根。而由本心求勝性故。未得勝性不捨前劣

。如得後果方舍前向。如在聖位種性有六。能修練根。于見道前。暖等加行應知亦爾。有差別者。若聖位中得勝種性必舍前劣。暖等位中修練根者。但得勝性劣性不行。名為轉根。非舍劣得。無學練根。通依九地。謂四靜慮未至中間及三無色。唯此九地有無漏道。餘地無故。有學練根唯依六地。除三無色。所以者何。以轉根者。容有舍果及勝果道。所得唯果。非勝果道。心欣果故。無有學果。無色地攝。故學練根。但依六地。設許學位依無色練根定。是不還住。勝果道位。無不還果。無色地攝。故不依無色修練根得果。以初二果唯未至攝。不還唯通六地攝故。有說唯有住果練根。勿有舍多得少過故。無如是過。以練根者心期勝果不求多故。由此學位修練根者。若住果道加行等三。皆果道攝若住勝道加行。無間勝果道攝。解脫道果道攝。住無學位修練根者。加行等三唯果道攝。諸住果位修練根時。舍果得果住勝道位。修練根時舍二得果。又諸聖位修練根時。與本得果地同或異。謂初二果依地必同。彼此俱依未至地故。不還應果依地不定。或依本地。或上或下。有差別者。若諸不還依下練根不得上果。阿羅漢不爾。如本得果故。分斷有頂結。練根得果時。雖舍彼斷不成彼結。如異生者生上七地。隨應舍下斷。而不成下結。

【現代漢語翻譯】現代漢語譯本：『如果獲得更高的果位，才能捨棄之前的果位。』例如，在聖者的果位中，根性有六種。能夠通過修行來磨練根器，在見道之前，暖位等加行也應如此理解。不同之處在於，如果在聖者的果位中獲得殊勝的根性，必定會捨棄之前較差的根性。而在暖位等階段，通過修行來磨練根器，只是獲得殊勝的根性，較差的根性並非消失，這稱為『轉根』，而不是捨棄較差的而獲得殊勝的。無學位的練根，可以依於九地（dhyana）（四禪、未至定（upacāra samādhi）、中間定（antarābhava）以及三無色定（arūpa-samāpatti））。因為只有這九地才有無漏道（anāsrava-mārga），其他地方沒有。有學位的練根只能依於六地，除去三無色定。為什麼呢？因為轉根的人，可能會捨棄果位以及殊勝果位的道。而所獲得的只是果位，不是殊勝果位的道，因為心只欣求果位。無有學果位包含在無色地中。所以有學位的練根，只能依於六地。假設允許學位依于無色地練根，一定是住于不還果（anāgāmin）的果位，而殊勝果位的道中，沒有不還果包含在無色地中。所以不能依于無色地修行練根而得果。因為初果（srotaāpanna）、二果（sakrdāgāmin）只包含在未至定中，不還果包含在六地中。有人說只有住于果位才能練根，以免出現捨棄多的而獲得少的過失。沒有這樣的過失，因為練根的人心懷期盼殊勝的果位，而不是追求數量多。因此，學位修練根的人，如果住于果道，那麼加行等三種都包含在果道中；如果住于殊勝道，那麼加行、無間道（anantara-mārga）都包含在殊勝果道中，解脫道（vimukti-mārga）包含在果道中。住于無學位修練根的人，加行等三種都只包含在果道中。那些住于果位修練根的時候，捨棄果位而獲得果位；住于殊勝道位修練根的時候，捨棄兩種（果位和道位）而獲得果位。另外，各位聖者修練根的時候，與原本獲得的果位的地相同還是不同呢？初果、二果所依之地必定相同，因為彼此都依于未至地。不還果、阿羅漢果（arhat）所依之地不一定，或者依于本地，或者更高或者更低。不同之處在於，如果各位不還果依于較低的地練根，不能得到較高的果位，阿羅漢則不是這樣，如同原本獲得果位一樣。例如，分斷有頂結（bhavāgra-samyojana），練根得果的時候，即使捨棄了那個斷，也不會成就那個結，如同異生者（prthagjana）生於上面的七地，相應地捨棄下面的斷，也不會成就下面的結。

【English Translation】 English version: 『If one attains a higher fruition, then one can relinquish the previous direction.』 For example, in the position of a Saint, there are six types of dispositions. One can cultivate and refine one's faculties. Before the Path of Seeing (darśana-mārga), the preparatory practices such as the stage of 『warmth』 (ūṣmagata) should also be understood in the same way. The difference lies in that if one attains a superior disposition in the position of a Saint, one will definitely relinquish the previous inferior one. However, in the stages of 『warmth』 and so on, when cultivating and refining one's faculties, one only attains a superior disposition, and the inferior disposition does not cease to function. This is called 『transformation of faculties』 (indriya-parivarta), not relinquishing the inferior and gaining the superior. The cultivation of faculties in the state of No-More-Learning (aśaikṣa) can be based on the Nine Grounds (bhūmi): the four Dhyanas (dhyāna), the Unborn (upacāra samādhi), the Intermediate State (antarābhava), and the three Formless Absorptions (arūpa-samāpatti). This is because only these nine grounds have the Path of No Outflow (anāsrava-mārga); other grounds do not. The cultivation of faculties in the state of Learning (śaikṣa) can only be based on six grounds, excluding the three Formless Absorptions. Why? Because for those who transform their faculties, there is the possibility of relinquishing the fruition and the path of superior fruition. What is attained is only the fruition, not the path of superior fruition, because the mind only rejoices in the fruition. The fruition of Learning is included in the Formless Realm. Therefore, the cultivation of faculties in the state of Learning can only be based on six grounds. If it were allowed for the state of Learning to cultivate faculties based on the Formless Realm, it would definitely be the abode of the Non-Returner (anāgāmin), and in the position of the path of superior fruition, there is no Non-Returner included in the Formless Realm. Therefore, one cannot rely on the Formless Realm to cultivate faculties and attain fruition, because the First Fruition (srotaāpanna) and the Second Fruition (sakrdāgāmin) are only included in the Unborn, while the Non-Returner is included in the six grounds. Some say that there is only cultivation of faculties while dwelling in the fruition, so as not to have the fault of relinquishing much and gaining little. There is no such fault, because those who cultivate faculties aspire to superior fruition, not seeking quantity. Therefore, for those in the state of Learning who cultivate faculties, if they dwell in the Path of Fruition, then the preparatory practice and the subsequent three are all included in the Path of Fruition; if they dwell in the Superior Path, then the preparatory practice and the Immediate Path (anantara-mārga) are included in the Path of Superior Fruition, and the Path of Liberation (vimukti-mārga) is included in the Path of Fruition. For those in the state of No-More-Learning who cultivate faculties, the preparatory practice and the subsequent three are all only included in the Path of Fruition. When those who dwell in the fruition cultivate faculties, they relinquish the fruition and attain the fruition; when they dwell in the position of the Superior Path and cultivate faculties, they relinquish both (fruition and path) and attain the fruition. Furthermore, when all the Saints cultivate faculties, are they the same or different from the ground of the fruition originally attained? The grounds relied upon by the First Fruition and the Second Fruition must be the same, because they both rely on the Unborn. The grounds relied upon by the Non-Returner and the Arhat (arhat) are not fixed, either relying on the local ground, or higher or lower. The difference lies in that if all the Non-Returners rely on the lower ground to cultivate faculties, they cannot attain the higher fruition, but the Arhat is not like this, just like originally attaining the fruition. For example, when severing the Bond of the Peak of Existence (bhavāgra-samyojana), even if one relinquishes that severance when cultivating faculties and attaining fruition, one will not accomplish that bond, just like ordinary beings (prthagjana) born in the upper seven grounds, correspondingly relinquishing the lower severance, but not accomplishing the lower bond.

俱是進時。非退時故。諸無學位補特伽羅。總有幾種。由何差別。頌曰。

七聲聞二佛　　差別由九根

論曰。居無學位聖者有九。謂七聲聞及二覺者。退法等五不動分二。后先別故名七聲聞。獨覺大覺名二覺者。由下下等九品根異。令無學聖成九差別。有學無學補特伽羅。一切總收無過七種。一隨信行。二隨法行。三信解。四見至。五身證。六慧解脫。七俱解脫。依何立七。事別有幾。頌曰。

加行根滅定　　解脫故成七　此事別唯六　　三道各二故

論曰。依加行異立初二種。謂依先時隨信他語及自隨法。能于所求一切義中修加行故。立隨信行隨法行名。依根不同立次二種。謂依鈍利信慧根增。如次名為信解見至。依得滅定立身證名。由身證得滅盡定故。依解脫異立后二種。謂依唯慧離煩惱障者立慧解脫。依兼得定離解脫障者立俱解脫。此名雖七事別唯六謂見道中有二聖者。一隨信行。二隨法行。此至修道別立二名。一信解。二見至。此至無學復立二名。謂時解脫。不時解脫。然唯應說有二聖者。隨信隨法行有異故。即此二種隨道差別。雖立異名而無別體。如是所說補特伽羅。以根性道離染依別。諸門分析數成多千。且如最初一隨信行。根故成三。謂下中上。性故成五。謂退法等。道故成

【現代漢語翻譯】現代漢語譯本：都是進步的時候，不是退步的時候。所有無學位的補特伽羅（指修行達到阿羅漢果位的人），總共有幾種？由什麼差別區分？頌文說：『七聲聞二佛，差別由九根。』論述：處於無學位聖者境界的有九種，即七種聲聞和兩種覺者。退法（容易退失果位者）等五種，以及不動（不會退失果位者）分為兩種，因為前後不同而稱為七種聲聞。獨覺（辟支佛）和大覺（佛陀）稱為兩種覺者。由於下下等九品根器的不同，使得無學聖者成就九種差別。有學（尚未證得阿羅漢果位者）和無學補特伽羅，總共不超過七種：一、隨信行（隨順他人教導而修行者）；二、隨法行（隨順自己理解的法理而修行者）；三、信解（通過信仰而解脫者）；四、見至（通過見道而解脫者）；五、身證（通過親身體驗而證得者）；六、慧解脫（僅憑智慧而解脫者）；七、俱解脫（既憑智慧又憑禪定而解脫者）。依據什麼而立這七種？事相上的差別有幾種？頌文說：『加行根滅定，解脫故成七，此事別唯六，三道各二故。』論述：依據加行（修行）的不同而立前兩種，即依據先前隨信他人言語以及自己隨法修行，能夠對所求的一切義理進行修行，因此立為隨信行、隨法行。依據根器不同而立后兩種，即依據鈍根和利根，信根和慧根的增上，依次稱為信解、見至。依據獲得滅盡定而立身證之名，因為身證者證得了滅盡定。依據解脫的不同而立后兩種，即依據僅憑智慧而脫離煩惱障者，立為慧解脫；依據兼得禪定而脫離解脫障者，立為俱解脫。這名稱雖然有七種，但事相上的差別只有六種，因為在見道中有兩種聖者：一是隨信行，二是隨法行。這兩種到了修道時分別立為兩種名稱：一是信解，二是見至。這兩種到了無學道時又立為兩種名稱：一是時解脫（需要一定時間才能解脫者），二是不時解脫（不需要時間立即解脫者）。然而只應說有兩種聖者，因為隨信行和隨法行有差異。這兩種隨道（修行道路）的差別，雖然立了不同的名稱，但沒有不同的本體。像這樣所說的補特伽羅，以根性、道、離染的依據不同，各種門類的分析可以達到成千上萬種。比如最初的隨信行，因為根器而分為三種，即下、中、上。因為根性而分為五種，即退法等。因為道路而成就...

【English Translation】 English version: All are times of advancement, not times of regression. How many types of Pudgalas (individuals) are there who are without learning (Asaiksa)? What are the differences between them? The verse says: 'Seven Sravakas (hearers) and two Buddhas, the differences are due to the nine faculties.' Treatise: There are nine types of noble ones who reside in the state of no-more-learning: the seven Sravakas and the two awakened ones. The five, such as the Parikhanadharma (one who is liable to fall away from the attainment), and the Acala (immovable one) divided into two, are called the seven Sravakas because of the difference between earlier and later. The Pratyekabuddha (Solitary Buddha) and the Mahabuddha (Great Buddha) are called the two awakened ones. Due to the difference in the nine grades of faculties, such as the lowest of the low, the noble ones without learning achieve nine differences. There are no more than seven types of Pudgalas, both with and without learning (Saiksa and Asaiksa): 1. Sradhanusarin (one who follows by faith), 2. Dharmanusarin (one who follows by Dharma), 3. Sraddhadhimukta (one liberated by faith), 4. Dristiprapta (one who has attained insight), 5. Kayasaksi (one who has witnessed with the body), 6. Prajnavimukta (one liberated by wisdom), 7. Ubhayatobhagavimukta (one liberated in both ways). Upon what are these seven established? How many different aspects are there? The verse says: 'Due to exertion, faculties, cessation, and liberation, the seven are formed. The aspects are only six, because each of the three paths has two.' Treatise: The first two are established based on the difference in exertion (Prayoga): that is, based on following the words of others by faith and following the Dharma by oneself, one is able to cultivate exertion in all the meanings sought, hence the names Sradhanusarin and Dharmanusarin. The next two are established based on the difference in faculties: that is, based on the increase of dull and sharp faculties, faith and wisdom, they are called Sraddhadhimukta and Dristiprapta respectively. The name Kayasaksi is established based on obtaining the cessation (Nirodha) samadhi, because the Kayasaksi has attained the cessation samadhi. The last two are established based on the difference in liberation: that is, based on those who are liberated from the obstacles of affliction only by wisdom, they are established as Prajnavimukta; based on those who have also obtained samadhi and are liberated from the obstacles of liberation, they are established as Ubhayatobhagavimukta. Although there are seven names, there are only six different aspects, because there are two noble ones in the path of seeing: one is Sradhanusarin, and the other is Dharmanusarin. When these two reach the path of cultivation, they are established with two different names: one is Sraddhadhimukta, and the other is Dristiprapta. When these two reach the path of no-more-learning, they are again established with two names: one is Samayavimukta (liberated in time), and the other is Asamayavimukta (liberated out of time). However, it should only be said that there are two noble ones, because there is a difference between Sradhanusarin and Dharmanusarin. These two types, according to the difference in the path, although different names are established, there is no different entity. The Pudgalas spoken of in this way, based on the difference in faculties, nature, path, and the basis of detachment, the analysis of various doors can reach thousands. For example, the initial Sradhanusarin is divided into three because of the faculties: lower, middle, and upper. Because of the nature, it is divided into five, such as Parikhanadharma, etc. Because of the path, it achieves...

十五。謂八忍七智。離染故成七十三。謂具縛離八地染。依身故成九。謂三洲欲天。若根性道離染依身相乘合成一億四萬七千八百二十五種。隨法行等如理應思。如是等門差別無量。若欲委細一一分別。施功甚多。所用極少。故我於此略示方隅。有智學徒應廣思擇。前說依解脫立后二種。立后二種相由何應知。頌曰。

俱由得滅定　　餘名慧解脫

論曰。諸阿羅漢得滅定者名俱解脫。由慧定力雙脫煩惱解脫障故。所餘未得滅盡定者名慧解脫。但由慧力于煩惱障得解脫故。何等名為解脫障體。諸阿羅漢心已解脫。而更求解脫為解脫彼障。謂于所障諸解脫中。有劣無知無覆無記效能障解脫。是解脫障體。于彼彼界得離染時。雖已無餘斷而起解脫。彼不行時方名解脫。彼有餘師說。此解脫障即以于諸定不自在為體。有餘師說。此解脫障即以諸定不得為體。有餘師說。于彼加行。不勤求故。不聽聞故。不數習故。解脫不生。即此名為解脫障體。初說應理。所以者何。必有少法力能為障。令彼于定不自在轉。若不爾者。彼有何緣于諸定中不得自在。不得定者必有所因。不可說言即因不得。自體不應還因自故。或煩惱障亦應可說。即以應果不得為性。彼既不然。此云何爾。阿羅漢果亦由於加行不勤求等故體不得生。豈便

【現代漢語翻譯】現代漢語譯本十五。所謂八忍七智，是因為遠離染污而成就的七十三種（解脫）。也就是指具有煩惱束縛的凡夫，通過遠離八地（指欲界、色界和無色界中的八個禪定層次）的染污而成就的。依據身體（的存在）而成就的九種（解脫），是指三洲（東勝身洲、南贍部洲、西牛貨洲）的欲界天人。如果將根性、道、離染和依據身體這些因素相乘，就會合成一億四萬七千八百二十五種（解脫）。對於隨法行等，應該如理如實地思考。像這樣的門類差別有無量多種。如果想要詳細地一一分別，需要花費很多功夫，但實際用處卻很少。所以我在這裡只是略微提示一下方向，有智慧的學徒應該廣泛地思考選擇。前面所說的（俱解脫和慧解脫）是依據解脫而建立的，後面的兩種（解脫）的建立，應該通過什麼來了解呢？頌詞說：『俱由得滅定，餘名慧解脫』論述說：那些阿羅漢證得了滅盡定，被稱為俱解脫。這是因為他們通過智慧和禪定的力量，同時解脫了煩惱障和解脫障。其餘沒有證得滅盡定的阿羅漢，被稱為慧解脫。他們只是通過智慧的力量，從煩惱障中得到解脫。什麼叫做解脫障的本體呢？阿羅漢的心已經解脫了，為什麼還要尋求進一步的解脫，是爲了解脫那些障礙。也就是說，在那些障礙解脫的各種解脫中，存在著微弱的、無知的、無覆無記的效能，能夠障礙解脫。這就是解脫障的本體。在某個境界得到離染的時候，雖然已經完全斷除了（煩惱），但還是會生起解脫。只有當他們不行使（這些微弱的障礙）的時候，才能稱為解脫。有些其他的老師說，這種解脫障的本體，就是對於各種禪定不自在。還有些老師說，這種解脫障的本體，就是不能得到各種禪定。還有些老師說，因為對於（修習禪定的）加行，不勤奮追求，不聽聞教法，不反覆修習，所以解脫不能生起，這就是解脫障的本體。最初的說法（即認為解脫障是微弱的無知等效能）是合理的。為什麼這麼說呢？必定存在著某種微小的力量能夠成為障礙，使得他們對於禪定不能自在運轉。如果不是這樣，他們有什麼原因在各種禪定中不能得到自在呢？不能得到禪定必定有其原因，不能說原因就是不能得到禪定本身，因為自體不應該反過來成為自身的原因。或者也可以說煩惱障的本體，就是不能得到阿羅漢果。既然煩惱障不能這樣說，那麼解脫障為什麼可以這樣說呢？阿羅漢果也是因為對於加行不勤奮追求等等原因而不能生起，難道就

【English Translation】 English version Fifteen. The so-called eight kshanti (忍, forbearance) and seven jnana (智, wisdom) are the seventy-three kinds (of liberation) achieved because of being free from defilement. This refers to ordinary beings bound by afflictions who achieve liberation by being free from the defilement of the eight grounds (referring to the eight levels of dhyana in the desire realm, form realm, and formless realm). The nine kinds (of liberation) achieved based on the body (existence) refer to the desire realm gods of the three continents (Purvavideha, Jambudvipa, Aparagodaniya). If the factors of disposition, path, freedom from defilement, and reliance on the body are multiplied together, they will combine to form 147,825 kinds (of liberation). One should contemplate the followers of the Dharma, etc., in accordance with the truth. There are countless differences in such categories. If one wants to meticulously distinguish them one by one, it will take a lot of effort, but the actual use will be very little. Therefore, I am only briefly pointing out the direction here, and wise students should broadly contemplate and choose. The previously mentioned (both-liberated and wisdom-liberated) are established based on liberation, and how should the establishment of the latter two (liberations) be understood? The verse says: 'Both are due to attaining cessation, the rest are called wisdom-liberated.' The treatise says: Those Arhats who have attained the Nirodha-samapatti (滅盡定, cessation attainment) are called Ubhayatobhaga-vimukta (俱解脫, both-liberated). This is because they simultaneously liberate from the klesa-avarana (煩惱障, affliction-obscuration) and the vimoksha-avarana (解脫障, liberation-obscuration) through the power of wisdom and samadhi. The remaining Arhats who have not attained the Nirodha-samapatti are called Prajna-vimukta (慧解脫, wisdom-liberated). They are liberated from the klesa-avarana only through the power of wisdom. What is the nature of the vimoksha-avarana? The minds of the Arhats have already been liberated, so why seek further liberation? It is to liberate those obstacles. That is to say, among the various liberations that obstruct liberation, there are weak, ignorant, avrita-avyakrita (無覆無記, non-obstructed and indeterminate) properties that can obstruct liberation. This is the nature of the vimoksha-avarana. When one attains freedom from defilement in a certain realm, although one has completely eliminated (afflictions), liberation still arises. Only when they do not exercise (these weak obstacles) can it be called liberation. Some other teachers say that the nature of this vimoksha-avarana is the lack of freedom in various samadhis. Some other teachers say that the nature of this vimoksha-avarana is the inability to attain various samadhis. Some other teachers say that because one is not diligent in pursuing the preparatory practices (for cultivating samadhi), does not hear the teachings, and does not repeatedly practice, liberation does not arise, and this is called the vimoksha-avarana. The initial statement (that the vimoksha-avarana is a weak property of ignorance, etc.) is reasonable. Why is this so? There must be some small force that can become an obstacle, causing them to be unable to freely operate in samadhi. If this were not the case, what reason would they have for not being able to attain freedom in various samadhis? There must be a reason for not being able to attain samadhi; it cannot be said that the reason is the inability to attain samadhi itself, because the self should not in turn be the cause of itself. Or it could be said that the nature of the klesa-avarana is the inability to attain the Arhat fruit. Since the klesa-avarana cannot be said in this way, why can the vimoksha-avarana be said in this way? The Arhat fruit also cannot arise because one is not diligent in pursuing the preparatory practices, etc., so would it

無別煩惱障體。故后三說皆不應理。又無漏心亦有從此名得解脫。由約在身及約行世說解脫故。謂要解脫解脫障時。方起在身及行世故。諸阿羅漢有名同者。根亦同耶。應作四句。第一句者。慧解脫中有時解脫不時解脫。俱解脫中有二亦爾。第二句者。時解脫中有慧解脫有俱解脫。不時解脫有二亦爾。第三句者。慧解脫中二時解脫自互相望。二不時解脫俱解脫亦爾。第四句者。慧解脫中取時解脫。俱解脫中不時解脫。展轉相望。與此相違應知亦爾。如世尊說。五煩惱斷。不可牽引。未名滿學。學無學位。各由幾因。于等位中。獨稱為滿。頌曰。

有學名為滿　　由根果定三　無學得滿名　　但由根定二

論曰。學于學位獨得滿名。要具三因。謂根果定。故見至身證獨得名為滿。少有闕者尚非滿學。況一切闕而得滿名。何等名為少有闕者。謂信解得滅定。或見至不還未得滅盡定。或見至未離欲。或信解不還未得滅盡定。何等名為一切闕者。謂信解未離欲有許少闕亦得滿名。彼作是言。有有學者。但由根故亦得滿名。謂諸見至未離欲染。有有學者。但由果故亦得滿名。謂信解不還未得滅盡定。有有學者。由根果故亦得滿名。謂見至不還未得滅盡定。有有學者。由果定故亦得滿名。謂諸信解得滅盡定。有有學者

。具由三故獨得滿名。謂諸見至得滅盡定。無有學者。但由定故及根定故亦得滿名。此不可依。如何有學于諸有學勝功德中。猶未具證而許名滿。故如前說理定可依。無學位中無非果滿。故不由果建立滿名。自位相望獨名滿者。要具二種。謂根與定。故唯不時俱解脫者。望余無學獨得滿名。隨闕一者尚非滿無學。何況雙闕得滿無學名。何等名為隨闕一者。謂時解脫得滅盡定。或不時解脫不得滅盡定。何等名為雙闕二者。謂時解脫不得滅定。有許闕一亦得滿名。此不可依。理如前說。如契經說。二阿羅漢。一具三明。二不退法。於前所說諸應果中。二阿羅漢何應果攝。且不退法攝在不動。然此不動差別有二。一者唯能不退應果。二者不退一切勝德。此中第一但名不動。如思法等由練根得。仍有退失阿羅漢果。此異彼故得不動名。然于應果一切勝德。猶可退失不名不退。第二亦無退諸勝德。故經于彼立不退名。以不動中於勝功德有可退者。是故契經于不動內立不退法。具三明者。有言此攝在慧解脫俱解脫中。通未已得滅盡定故。有言唯在俱解脫攝。宿住死生明依本靜慮故。起本靜慮者。名俱解脫故。今詳經意慧俱解脫。若圓滿者。其體各異。未起根本。已得滅盡。為懸隔故。不圓滿者。二體相雜。隨說皆通。然欲簡別令無

【現代漢語翻譯】現代漢語譯本因為具備三種原因才能獨自獲得『滿』這個名稱。這三種原因是指那些證得見道，獲得滅盡定（Nirodha-samāpatti，一種高級禪定狀態），並且是無學位的聖者。如果僅僅因為禪定和定根而獲得『滿』這個名稱，這是不可靠的。因為有學位的人在勝過其他有學位者的功德方面，尚未完全證得，怎麼能允許稱之為『滿』呢？所以，如前所述，道理上應該以之前所說的為準。在無學位中，沒有不是果位圓滿的，因此不能因為果位而建立『滿』這個名稱。從自身果位相互比較的角度來說，獨自被稱為『滿』的人，需要具備兩種條件：定根和禪定。因此，只有不時解脫者（asamayavimutta，指那些能夠隨時入定的阿羅漢）相對於其他無學位者，才能獨自獲得『滿』這個名稱。如果缺少其中任何一個條件，尚且不能算是圓滿的無學位者，更何況同時缺少兩個條件，卻能獲得圓滿的無學位者的名稱呢？什麼叫做缺少其中一個條件呢？就是指時解脫者（samayavimutta，指那些需要特定條件才能入定的阿羅漢）獲得了滅盡定，或者不時解脫者沒有獲得滅盡定。什麼叫做同時缺少兩個條件呢？就是指時解脫者沒有獲得滅盡定。有些人認為缺少一個條件也能獲得『滿』這個名稱，這是不可靠的，道理如前所述。正如契經所說，有兩種阿羅漢：一種具足三明（tisso vijjā，宿命明、天眼明、漏盡明），另一種是不退法（avivartaniya-dharma，不會退轉的法）。在前面所說的各種應果（arahatta-phala，阿羅漢果）中，這兩種阿羅漢屬於哪一種應果呢？不退法包含在不動（akuppa，不會動搖的）之中。然而，這種不動又分為兩種：一種只能保證不退轉應果，另一種則保證不退轉一切殊勝功德。這裡的第一種只能稱為不動，比如思法等通過修習根而獲得，仍然有可能退失阿羅漢果。這種不動與彼不動不同，因此得名不動。然而，對於應果的一切殊勝功德，仍然有可能退失，因此不能稱為不退。第二種則不會退轉任何殊勝功德，所以經典稱之為不退。因為在不動中，有些殊勝功德是可以退轉的，所以契經在不動之內又設立了不退法。具足三明的人，有人說包含在慧解脫（paññāvimutta，通過智慧獲得解脫的阿羅漢）和俱解脫（ubhatobhāgavimutta，通過禪定和智慧獲得解脫的阿羅漢）之中，因為他們可能尚未獲得滅盡定。有人說只包含在俱解脫之中，因為宿住明和死生明依賴於根本靜慮（jhāna，禪定），而能夠生起根本靜慮的人，被稱為俱解脫。現在詳細分析經文的意思，慧解脫和俱解脫，如果都是圓滿的，那麼它們的本體是不同的。尚未生起根本靜慮，但已經獲得滅盡定，因為兩者之間存在阻隔，所以不圓滿。如果是不圓滿的，那麼這兩種本體是相互混雜的，無論怎麼說都說得通。然而，爲了進行區分，避免

【English Translation】 English version One attains the designation of 'full' solely due to three reasons. These reasons are that those who have attained the Path of Seeing (Darśanamārga), have attained the Cessation Attainment (Nirodha-samāpatti), and are Non-Learners (Aśaikṣa). If one were to attain the designation of 'full' merely due to Samādhi (concentration) and the roots of Samādhi, this would be unreliable. How can a Learner (Śaikṣa), who has not yet fully realized the superior qualities among those who are Learners, be permitted to be called 'full'? Therefore, as previously stated, the reasoning should definitely rely on what was said before. In the state of Non-Learning, there is none who is not full in terms of fruition; therefore, the designation of 'full' is not established based on fruition. From the perspective of comparing one's own position, one who is uniquely called 'full' must possess two qualities: the roots (indriya) and Samādhi. Therefore, only the Non-Liberated-Out-of-Season (asamayavimutta, one who can enter Samadhi at will) uniquely attains the designation of 'full' compared to other Non-Learners. If one lacks either of these qualities, one is not even a full Non-Learner, let alone attaining the name of a full Non-Learner while lacking both. What is meant by lacking one of these qualities? It refers to the Liberated-in-Season (samayavimutta, one who needs specific conditions to enter Samadhi) who has attained the Cessation Attainment, or the Non-Liberated-Out-of-Season who has not attained the Cessation Attainment. What is meant by lacking both qualities? It refers to the Liberated-in-Season who has not attained the Cessation Attainment. Some permit that one who lacks one quality can also attain the designation of 'full,' but this is unreliable, as the reasoning is as previously stated. As the Sutra says, there are two types of Arhats: one possessing the Three Knowledges (tisso vijjā, knowledge of past lives, knowledge of the death and rebirth of beings, and knowledge of the extinction of defilements), and the other possessing Non-Regressing Dharma (avivartaniya-dharma, the Dharma of non-regression). Among the various Fruits of Arhatship (arahatta-phala) mentioned earlier, which Fruit of Arhatship do these two types of Arhats belong to? The Non-Regressing Dharma is included within the Immovable (akuppa, unshakeable). However, this Immovable is further divided into two types: one that can only guarantee non-regression from the Fruit of Arhatship, and the other that guarantees non-regression from all superior qualities. The first type here is only called Immovable, such as those who attain it through the practice of the faculties (indriya); they may still regress from the Fruit of Arhatship. This Immovable is different from that Immovable, hence it is named Immovable. However, regarding all the superior qualities of the Fruit of Arhatship, it is still possible to regress, so it cannot be called Non-Regressing. The second type also does not regress from any superior qualities; therefore, the Sutra establishes the name Non-Regressing for them. Because within the Immovable, there are those who can regress from superior qualities, the Sutra establishes the Non-Regressing Dharma within the Immovable. Those who possess the Three Knowledges, some say that they are included within the Wisdom-Liberated (paññāvimutta, Arhats liberated through wisdom) and the Both-Ways-Liberated (ubhatobhāgavimutta, Arhats liberated through both Samadhi and wisdom), because they may not have attained the Cessation Attainment. Some say that they are only included within the Both-Ways-Liberated, because the knowledge of past lives and the knowledge of death and rebirth rely on the Fundamental Dhyana (jhāna, meditative absorption), and those who can arise from the Fundamental Dhyana are called Both-Ways-Liberated. Now, analyzing the meaning of the Sutra in detail, the Wisdom-Liberated and the Both-Ways-Liberated, if both are complete, then their entities are different. If one has not yet arisen from the Fundamental Dhyana but has already attained the Cessation Attainment, it is incomplete because there is a separation between the two. If it is incomplete, then these two entities are mixed together, and any explanation is acceptable. However, in order to differentiate and avoid

雜者。應就滅定未得得說。以慧解脫無得滅定。根本靜慮雖不現行。然于未來必成就故。由此可說具三明者。理通攝在二解脫中。廣說諸道差別無量。謂世出世見修道等。今應思擇。于諸道中。略說有幾。可能遍攝。頌曰。

應知一切道　　略說唯有四　謂加行無間　　解脫勝進道

論曰。加行道者。謂此無間。無間道生。無間道者。謂此能滅所應斷障。解脫道者。謂已解脫所應斷障最初所生。勝進道者。謂除無間加行解脫所餘諸道。何義名道。謂尋求依。依此尋求涅槃果故。由此一切修苦智等。無不皆為尋求涅槃。或此道名目涅槃路。三乘賢聖涉此夷途。速達二種涅槃界故。道于余處立通行名。以于諦中能善通達。復能速往涅槃城故。此有幾種。依何建立。頌曰。

通行有四種　　樂依本靜慮　苦依所餘地　　遲速鈍利根

論曰。經說通行總有四種。一苦遲通行。二苦速通行。三樂遲通行。四樂速通行。此四通行有差別者。依地依根建立異故。云何依地建立差別。謂依根本四靜慮中所生聖道。名樂通行。任運轉故。如乘船筏。任運轉者。由此地中止觀雙行無增減故。又此諸地所有等持。攝受五支四支成故。依余無色未至中間所生聖道名苦通行。雖道非苦。苦受相應艱辛轉故亦名為苦。如依

【現代漢語翻譯】現代漢語譯本雜類。應該就未獲得滅盡定而新獲得者進行說明。因為慧解脫者無法獲得滅盡定。根本靜慮雖然不現行，但在未來必定成就。因此，可以說具備三明者，理論上可以包含在兩種解脫之中。廣泛地說，各種道的差別無量，如世間道、出世間道、見道、修道等。現在應該思考，在各種道中，略說有幾種，可以普遍涵蓋。頌文說：『應知一切道，略說唯有四，謂加行無間，解脫勝進道。』論述說，加行道，是指此加行道的無間，無間道生起。無間道，是指此無間道能夠滅除所應斷的障礙。解脫道，是指已經解脫所應斷的障礙而最初生起的道。勝進道，是指除了無間道、加行道、解脫道之外的所有其他道。為什麼稱為『道』？因為是尋求的憑藉，依靠此道尋求涅槃的果實。因此，一切修苦智等，無不都是爲了尋求涅槃。或者，此『道』是指涅槃之路，三乘的賢聖行走在這條平坦的道路上，迅速到達兩種涅槃的境界。道在其他地方也被稱為『通行』，因為它能在真諦中很好地通達，並且能迅速前往涅槃之城。這種通行有幾種？依據什麼建立？頌文說：『通行有四種，樂依本靜慮，苦依所餘地，遲速鈍利根。』論述說，經中說通行總共有四種：一是苦遲通行，二是苦速通行，三是樂遲通行，四是樂速通行。這四種通行有差別，是因為依據地和根器建立的差異。如何依據地建立差別？依據根本四靜慮中所生的聖道，稱為樂通行，因為它能輕鬆運轉，就像乘坐船筏一樣。之所以說能輕鬆運轉，是因為在這種地中，止觀雙運，沒有增減。而且這些地中的所有等持，都包含五支或四支的成就。依據其餘無色界、未至定、中間定中所生的聖道，稱為苦通行。雖然道本身不是苦，但與苦受相應，運轉艱難，所以也稱為苦。就像依靠...

【English Translation】 English version Miscellaneous. It should be explained with regard to those who have not yet attained Nirodha-samāpatti (滅定, cessation attainment) but are newly attaining it. This is because an Arhat (慧解脫, wisdom-liberated one) cannot attain Nirodha-samāpatti. Although the fundamental Dhyanas (根本靜慮, fundamental concentrations) are not currently active, they will certainly be accomplished in the future. Therefore, it can be said that those who possess the Threefold Knowledge (三明, three kinds of knowledge) can theoretically be included in the two kinds of liberation. Broadly speaking, the differences between the various paths are immeasurable, such as mundane paths, supramundane paths, the path of seeing, and the path of cultivation. Now, it should be considered, among the various paths, how many can be broadly categorized. The verse says: 『It should be known that all paths, briefly speaking, are only four: namely, the path of application (加行道, adhimoksha-marga), the path of immediate succession (無間道, anantarya-marga), the path of liberation (解脫道, vimukti-marga), and the path of surpassing progress (勝進道, vishesha-marga).』 The treatise says, the path of application refers to the immediate succession of this path of application, the path of immediate succession arises. The path of immediate succession refers to this path of immediate succession being able to extinguish the obstacles that should be eliminated. The path of liberation refers to the first arising of having already liberated the obstacles that should be eliminated. The path of surpassing progress refers to all other paths besides the path of immediate succession, the path of application, and the path of liberation. Why is it called 『path』? Because it is a means of seeking, relying on this path to seek the fruit of Nirvana (涅槃, cessation of suffering). Therefore, all cultivation of the knowledge of suffering, etc., is none other than seeking Nirvana. Or, this 『path』 refers to the road to Nirvana, the virtuous and noble ones of the Three Vehicles (三乘, three vehicles) walk on this smooth road, quickly reaching the realm of the two kinds of Nirvana. The path is also called 『thoroughfare』 elsewhere, because it can thoroughly understand the Truths (諦, truths) and can quickly go to the city of Nirvana. How many kinds of thoroughfares are there? Based on what are they established? The verse says: 『There are four kinds of thoroughfares: pleasure relies on the fundamental Dhyanas, suffering relies on the remaining realms, slow and fast depend on dull and sharp faculties.』 The treatise says, the Sutras (經, scriptures) say that there are four kinds of thoroughfares in total: first, the slow thoroughfare of suffering; second, the fast thoroughfare of suffering; third, the slow thoroughfare of pleasure; fourth, the fast thoroughfare of pleasure. These four thoroughfares are different because they are established based on the differences in realms and faculties. How is the difference established based on realms? The holy path arising in the fundamental four Dhyanas is called the thoroughfare of pleasure, because it can easily operate, like riding a boat or raft. The reason for saying it can easily operate is that in this realm, Samatha (止, calming the mind) and Vipassana (觀, insight) are practiced together without increase or decrease. Moreover, all Samadhis (等持, meditative stabilizations) in these realms include the accomplishment of five or four limbs. The holy path arising in the remaining formless realms, the unreleased concentration, and the intermediate concentration is called the thoroughfare of suffering. Although the path itself is not suffering, it is associated with the feeling of suffering and operates with difficulty, so it is also called suffering. Like relying on...

陸路乘馬等行。艱辛轉者。由此地中止觀雖俱而增減故。謂無色地觀減止增。未至中間觀增止減。又此諸地所有等持。不攝五支四支成故。有餘師說。未至地道難可成辦。故立苦名。謂有先來都未得定。多起功用方得現前。此既現前為勝加行。根本靜慮易起故樂。靜慮中間同一地攝。異心品滅異心品生。極為艱辛。故亦名苦。譬如以木析木極難。謂一地中有尋有伺。粗心品滅。無尋唯伺。細心品生。多用功力。諸無色定亦甚難成。故亦名苦。極微細故。謂無色定行相眇然。不易測量。修難成辦。又從靜慮起無色時。五蘊定滅。四蘊定起。極為難辦。故立苦名。云何依根建立差別。謂即苦樂二通行中。鈍根名遲。利根名速。二行於境通達稽遲說名遲通。翻此名速。或遲鈍者所起通行名遲通行。速此相違。或趣涅槃有遲有速。由根鈍利。如后當辯。此行五蘊四蘊為性。由依色定無色定別。而名通者。顯慧勝故。如見道位。雖具五蘊。以慧勝故。偏立見名。如見道邊諸世俗智金剛喻定。亦以五蘊四蘊為體。立智定名。然有經中說四通行五根為性。亦就勝說。慧勝中勝。故立通名。雖有中根即利鈍攝。以利鈍中有非極故。然向所言由根利鈍。于趣圓寂有速有遲。此據等修勤加行說。若不據等。則鈍利根。趣向涅槃遲速不定。又

【現代漢語翻譯】陸路乘坐馬匹等交通工具行走，路途艱辛輾轉。由於此地中止觀（奢摩他毗婆舍那，Śamatha-Vipassanā）雖然都有，但有增減的緣故。意思是說，在無色界（Ārūpya-dhātu）中，觀（Vipassanā）減少而止（Śamatha）增加；在未至定（Upacāra-samādhi）和中間定（Anantara-samādhi）中，觀增加而止減少。而且這些地界的所有等持（Samādhi），不包含五支或四支的成就。有些論師說，未至定的道難以成就，所以稱為『苦』。意思是說，有些人先前從未獲得禪定，需要花費很多努力才能使其顯現。既然這個禪定已經顯現，就作為殊勝的加行（Prayoga），根本靜慮（Mūla-dhyāna）容易生起，所以是『樂』。靜慮和中間定屬於同一地界，異心品（不同心念）滅除，異心品生起，極其艱辛，所以也稱為『苦』。譬如用木頭劈木頭極其困難。意思是說，在一地中，有尋有伺（Vitarka-vicāra）的粗心品滅除，無尋唯伺（Avitarka-vicāramātra）的細心品生起，需要花費很多功力。各種無色定也很難成就，所以也稱為『苦』，因為它們極其微細，無色定的行相非常細微，不容易測量，修習難以成就。又從靜慮進入無色定時，五蘊（Pañca-skandha）的定滅除，四蘊（Catu-skandha）的定生起，極其難以做到，所以稱為『苦』。如何根據根器（Indriya）建立差別？意思是說，在苦行和樂行這兩種通行中，鈍根（Mṛdu-indriya）稱為『遲』，利根（Tīkṣṇa-indriya）稱為『速』。兩種行在對境的通達上遲緩的，稱為『遲通』，與此相反的稱為『速通』。或者鈍根者所產生的通行稱為遲通行，與此相反。或者趨向涅槃（Nirvāṇa）有遲有速，由根器的鈍利決定，如後面將要辨析的。這種行以五蘊或四蘊為體性，由所依的色界定（Rūpa-dhātu-samādhi）或無色界定（Arūpa-dhātu-samādhi）的差別而不同。而稱為『通』，是顯示智慧殊勝的緣故。如見道位（Darśana-mārga），雖然具足五蘊，但以智慧殊勝的緣故，偏重建立『見』的名義。如見道邊的各種世俗智（Lokika-jñāna）和金剛喻定（Vajropama-samādhi），也以五蘊或四蘊為體，建立智或定的名義。然而有些經中說四通行以五根為體性，也是就殊勝而言的，智慧在殊勝中最為殊勝，所以建立『通』的名義。雖然有中根，但可以歸入利根或鈍根，因為利根和鈍根中有非極端的。然而先前所說的由根器的利鈍，對於趨向圓寂（Parinirvāṇa）有快有慢，這是根據平等修習和勤奮加行來說的。如果不根據平等修習，那麼鈍根和利根趨向涅槃的快慢就不一定了。另外，

【English Translation】 Traveling by land on horseback and other means is arduous and involves many hardships. This is because, in this realm, Śamatha (止, calming meditation) and Vipassanā (觀, insight meditation) are both present but in varying degrees. Specifically, in the Ārūpya-dhātu (無色界, formless realm), Vipassanā decreases while Śamatha increases; in Upacāra-samādhi (未至定, access concentration) and Anantara-samādhi (中間定, intermediate concentration), Vipassanā increases while Śamatha decreases. Moreover, the Samādhi (等持, concentration) present in these realms does not fully encompass the five or four factors of attainment. Some teachers say that the path to Upacāra-samādhi is difficult to achieve, hence it is termed 'suffering' (苦). This means that some individuals who have never attained Samādhi before must exert much effort to bring it about. Once this Samādhi is manifested, it serves as an excellent Prayoga (加行, preparatory practice), making it easier to arise Mūla-dhyāna (根本靜慮, fundamental meditation), hence it is 'pleasure' (樂). Dhyāna and intermediate concentration belong to the same realm. The cessation of different mental states (異心品滅) and the arising of new ones (異心品生) are extremely arduous, hence it is also termed 'suffering.' It is like splitting wood with wood, which is extremely difficult. This means that within one realm, the cessation of coarse mental states with Vitarka-vicāra (有尋有伺, initial and sustained thought) and the arising of subtle mental states with Avitarka-vicāramātra (無尋唯伺, only sustained thought) require much effort. Various formless concentrations are also very difficult to achieve, hence they are also termed 'suffering' because they are extremely subtle. The characteristics of formless concentrations are very subtle and not easily measured, making them difficult to cultivate. Furthermore, when transitioning from Dhyāna to the formless realm, the cessation of the five Skandhas (五蘊) and the arising of the four Skandhas are extremely difficult to accomplish, hence it is termed 'suffering.' How are distinctions established based on the Indriya (根器, faculties)? In the context of the two paths of suffering and pleasure, those with Mṛdu-indriya (鈍根, dull faculties) are termed 'slow' (遲), while those with Tīkṣṇa-indriya (利根, sharp faculties) are termed 'fast' (速). When the two paths are slow in understanding objects, it is termed 'slow understanding' (遲通), and the opposite is termed 'fast understanding' (速通). Alternatively, the path generated by those with dull faculties is termed the slow path, and the opposite is true. Furthermore, the approach to Nirvāṇa (涅槃, liberation) can be slow or fast, depending on the sharpness or dullness of the faculties, as will be discussed later. This path is characterized by the five Skandhas or four Skandhas, depending on whether it relies on Rūpa-dhātu-samādhi (色界定, form realm concentration) or Arūpa-dhātu-samādhi (無色界定, formless realm concentration). It is termed 'understanding' (通) because it highlights the superiority of wisdom. For example, in the Darśana-mārga (見道位, path of seeing), although all five Skandhas are present, the term 'seeing' is emphasized due to the superiority of wisdom. Similarly, various Lokika-jñāna (世俗智, mundane wisdom) and Vajropama-samādhi (金剛喻定, diamond-like concentration) associated with the path of seeing are also characterized by the five or four Skandhas, and are termed wisdom or concentration. However, some Sutras state that the four paths are characterized by the five faculties, which is also in terms of superiority. Wisdom is the most superior among the superior, hence the term 'understanding' is established. Although there are intermediate faculties, they can be categorized as either sharp or dull, as there are non-extreme cases within sharp and dull faculties. However, what was previously said about the speed of approaching Parinirvāṇa (圓寂, complete liberation) depending on the sharpness or dullness of the faculties is based on equal practice and diligent effort. If not based on equal practice, then the speed at which dull and sharp faculties approach Nirvāṇa is uncertain. Furthermore,

契經說。有現法遲身壞速等四句差別。此約加行有勤不勤。不約轉根及有退說。以諸聖者若已經生不退不轉根不生上界故。大覺獨覺到究竟聲聞。依何通行入聖證極果。大覺唯依樂速通行。謂以第四靜慮為依。由極利根入正決定證得無上正等菩提。于獨覺中。麟角喻者。如大覺說。余則不定。于到究竟二聲聞中。舍利子依苦速通行。及樂速通行。入聖證極果。彼依未至入正決定。依弟四定得漏盡故。目連唯依苦速通行。謂依未至入正決定。依無色定得漏盡故。二聖先來樂慧樂定。故證極果。依色無色。許到究竟諸大聲聞法爾唯應漸次得果。故彼入聖道皆依未至地。

說一切有部顯宗論卷第三十三大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第三十四

尊者眾賢造

三藏法師玄奘奉　詔譯辯賢聖品第七之六

道亦名為菩提分法。此有幾種。名義云何。頌曰。

覺分三十七　　謂四念住等　覺謂盡無生　　順此故名分

論曰。經說覺分有三十七。謂四念住。四正斷。四神足。五根。五力。七等覺支。八聖道支。盡無生智說名為覺。隨覺者別立三菩提。一聲聞菩提。二獨覺菩提。三無上菩提。無智睡眠皆永斷故。及如實知已作已事不復

作故。此二名覺。三十七法順趣菩提。是故皆名菩提分法。此三十七體各別耶。不爾。云何。頌曰。

此實事唯十　　謂慧勤定信　念喜舍輕安　　及戒尋為體

論曰。此覺分名。雖三十七。實事唯十。即慧勤等。謂四念住慧根慧力擇法覺支正見。以慧為體。四正斷精進根精進力精進覺支正精進以勤為體。四神足定根定力定覺支正定。以定為體。信根信力。以信為體。念根念力念覺支正念。以念為體。喜覺支。以喜為體。舍覺支以行蘊攝舍為體。輕安覺支以輕安為體。正語正業正命以戒為體。正思惟以尋為體。如是覺分實事唯十。前五即是信等五根。由境等殊分為三十。更加喜舍輕安戒尋戒分為三。復總成七。並前合成三十七種。毗婆沙師說有十一。身業語業不相雜故。戒分為二。餘九同前。念住等三名無別屬。如何獨說為慧勤定。頌曰。

四念住正斷　　神足隨增上　說為慧勤定　　實諸加行善

論曰。四念住等三品善法。體實遍攝諸加行善。然隨同品增上善根。如次說為慧勤及定。何緣于慧立念住名。慧由念力持令住故。何故說勤名為正斷。于正修習斷修位中。此勤力能斷懈怠故。或名正勝。于正持策身語意中。此最勝故。何緣于定立神足名。諸靈妙德所依止故。何緣信等立根力名。以

【現代漢語翻譯】作故（原因）。此二名覺（這兩種名稱都稱為覺悟）。三十七法順趣菩提（三十七道品順應並趨向于覺悟）。是故皆名菩提分法（所以都稱為菩提分法）。此三十七體各別耶（這三十七種法體各自不同嗎）？不爾（不是的）。云何（為什麼）？頌曰：　此實事唯十　　謂慧勤定信　念喜舍輕安　　及戒尋為體　　論曰（論述道）。此覺分名（這些覺悟的組成部分），雖三十七（雖然有三十七種），實事唯十（但實際上只有十種）。即慧勤等（即智慧、精勤等）。謂四念住慧根慧力擇法覺支正見（即四念住、慧根、慧力、擇法覺支、正見），以慧為體（以智慧為體）。四正斷精進根精進力精進覺支正精進（四正斷、精進根、精進力、精進覺支、正精進），以勤為體（以精勤為體）。四神足定根定力定覺支正定（四神足、定根、定力、定覺支、正定），以定為體（以禪定為體）。信根信力（信根、信力），以信為體（以信心為體）。念根念力念覺支正念（念根、念力、念覺支、正念），以念為體（以正念為體）。喜覺支（喜覺支），以喜為體（以喜悅為體）。舍覺支（舍覺支）以行蘊攝舍為體（以行蘊所包含的舍為體）。輕安覺支（輕安覺支）以輕安為體（以輕安為體）。正語正業正命（正語、正業、正命）以戒為體（以戒律為體）。正思惟（正思惟）以尋為體（以尋思為體）。如是覺分實事唯十（如此，覺悟的組成部分實際上只有十種）。前五即是信等五根（前五種就是信等五根）。由境等殊分為三十（由於所緣境等的不同而分為三十種）。更加喜舍輕安戒尋戒分為三（再加上喜、舍、輕安、戒、尋，戒分為三）。復總成七（又總共形成七種）。並前合成三十七種（與之前的合併，構成三十七種）。毗婆沙師說有十一（毗婆沙師說有十一種）。身業語業不相雜故（因為身業和語業不相混雜）。戒分為二（戒分為兩種）。餘九同前（其餘九種與之前相同）。念住等三名無別屬（念住等三種名稱沒有特別的歸屬）。如何獨說為慧勤定（為什麼單獨說成是智慧、精勤、禪定）？頌曰：　四念住正斷　　神足隨增上　說為慧勤定　　實諸加行善　　論曰（論述道）。四念住等三品善法（四念住等三種善法），體實遍攝諸加行善（實際上普遍包含各種加行善）。然隨同品增上善根（然而隨著同類增上的善根），如次說為慧勤及定（依次說為智慧、精勤以及禪定）。何緣于慧立念住名（為什麼對於智慧建立念住的名稱）？慧由念力持令住故（智慧由唸的力量保持而安住）。何故說勤名為正斷（為什麼說精勤的名稱是正斷）？于正修習斷修位中（在正確修習斷除的階段中），此勤力能斷懈怠故（這種精勤的力量能夠斷除懈怠的緣故）。或名正勝（或者稱為正勝）。于正持策身語意中（在正確地控制身語意中），此最勝故（這種精勤是最殊勝的緣故）。何緣于定立神足名（為什麼對於禪定建立神足的名稱）？諸靈妙德所依止故（因為是各種靈妙功德所依賴的緣故）。何緣信等立根力名（為什麼信心等建立根和力的名稱）？以

【English Translation】 Therefore. These two are called awakening. The thirty-seven dharmas accord with and lead to Bodhi (覺悟, enlightenment). Therefore, all are called 'limbs of Bodhi'. Are these thirty-seven entities separate? No. How so? The verse says: 　These realities are only ten, namely wisdom, diligence, concentration, faith, 　mindfulness, joy, equanimity, tranquility, as well as precepts and investigation as their substance. 　　Treatise says: These names of the limbs of awakening, although thirty-seven, in reality, are only ten, namely wisdom, diligence, and so on. That is, the four foundations of mindfulness (四念住, four contemplations), the root of wisdom (慧根, wisdom root), the power of wisdom (慧力, wisdom power), the branch of investigation of dharma (擇法覺支, investigation of dharma enlightenment factor), and right view (正見, right view) have wisdom as their substance. The four right efforts (四正斷, four right exertions), the root of diligence (精進根, diligence root), the power of diligence (精進力, diligence power), the branch of diligence (精進覺支, diligence enlightenment factor), and right diligence (正精進, right diligence) have diligence as their substance. The four psychic powers (四神足, four bases of supernatural power), the root of concentration (定根, concentration root), the power of concentration (定力, concentration power), the branch of concentration (定覺支, concentration enlightenment factor), and right concentration (正定, right concentration) have concentration as their substance. The root of faith (信根, faith root) and the power of faith (信力, faith power) have faith as their substance. The root of mindfulness (念根, mindfulness root), the power of mindfulness (念力, mindfulness power), the branch of mindfulness (念覺支, mindfulness enlightenment factor), and right mindfulness (正念, right mindfulness) have mindfulness as their substance. The branch of joy (喜覺支, joy enlightenment factor) has joy as its substance. The branch of equanimity (舍覺支, equanimity enlightenment factor) has equanimity contained within the aggregate of formations (行蘊, aggregate of formations) as its substance. The branch of tranquility (輕安覺支, tranquility enlightenment factor) has tranquility as its substance. Right speech (正語, right speech), right action (正業, right action), and right livelihood (正命, right livelihood) have precepts as their substance. Right thought (正思惟, right thought) has investigation as its substance. Thus, the realities of the limbs of awakening are only ten. The first five are the five roots of faith, and so on. Due to the differences in objects and so on, they are divided into thirty. Adding joy, equanimity, tranquility, precepts, and investigation, the precepts are divided into three. Again, they together form seven. Combining with the previous ones, they form thirty-seven kinds. The Vaibhashika masters say there are eleven because body karma and speech karma are not mixed. The precepts are divided into two. The remaining nine are the same as before. The three names of the foundations of mindfulness and so on do not have separate affiliations. How can they be said to be solely wisdom, diligence, and concentration? The verse says: 　The four foundations of mindfulness, right efforts, and psychic powers, according to their increase, 　are said to be wisdom, diligence, and concentration; in reality, they are all preliminary virtuous practices. 　　Treatise says: These three categories of virtuous dharmas, such as the four foundations of mindfulness, in reality, universally encompass all preliminary virtuous practices. However, according to the increasing good roots of the same category, they are said to be wisdom, diligence, and concentration, respectively. Why is the name 'foundation of mindfulness' established for wisdom? Because wisdom is held and maintained by the power of mindfulness, causing it to abide. Why is diligence called 'right effort'? Because in the stage of rightly practicing cessation and cultivation, this power of diligence can cut off laziness. Or it is called 'right victory' because in rightly holding and urging body, speech, and mind, this is the most victorious. Why is the name 'psychic power' established for concentration? Because it is the basis upon which all spiritual and wonderful virtues rely. Why are faith and so on given the names 'root' and 'power'? Because

增上故。難屈伏故。何緣此五先說為根后名為力。由此五法依下上品分先後故。又依可屈伏不可屈伏故。下品信等勢用劣故。猶為所治同類屈伏。上品翻此故得力名。所說覺支為有何義。能覺悟義名為覺支。若爾覺支唯應有一。不爾念等是擇法分。皆順擇法從勝為名。或覺之支是覺支義。若爾應許覺支唯六。不爾擇法是覺亦覺支。所餘六種是覺支非覺。所說道支為有何義。尋求依義名為道支。若爾道支唯應有一。不爾餘七是正見分。皆順正見從勝為名。或道之支是道支義。若爾應許道支唯七。不爾正見是道亦道支。所餘七種是道支非道。當言何位何覺分增。頌曰。

初業順抉擇　　及修見道位　念住等七品　　應知次第增

論曰。初修業位說念住增。謂此位中。為息顛倒。由念勢力。于身等境。自相共相。能審了知。壞二種愚。慧用勝故。于暖法位說正斷增。謂此位中見生死過涅槃功德。遂能勇猛發勤精進。不墜生死速趣涅槃。勤用勝故。于頂法位說神足增。謂此位中能制心識。趣不退位。終不匱乏。信等善根。定用勝故。于忍法位說五根增。謂此位中永息惡趣終不退墮。速入離生。增上義成。根義勝故。世第一位說五力增。謂此位中不為煩惱之所屈伏。力義勝故。雖忍位中亦容如是。然非決定。是故不

【現代漢語翻譯】現代漢語譯本：因為增上的緣故。因為難以屈服的緣故。什麼緣故這五者先說為根后名為力？因為這五法依據下、上品而有先後差別的緣故。又依據可屈服、不可屈服的緣故。下品的信等，勢力作用弱，所以仍然會被同類的法所控制屈服。上品則相反，所以得到『力』的名稱。所說的覺支，意義是什麼？能夠覺悟的意義稱為覺支。如果這樣說，覺支就應該只有一個。不是這樣的，念等是擇法的一部分，都順應擇法，所以從殊勝的方面來命名。或者，覺悟的支分就是覺支的意義。如果這樣說，就應該承認覺支只有六個。不是這樣的，擇法是覺悟也是覺支，其餘六種是覺支但不是覺悟。所說道支，意義是什麼？尋求所依的意義稱為道支。如果這樣說，道支就應該只有一個。不是這樣的，其餘七個是正見的一部分，都順應正見，所以從殊勝的方面來命名。或者，道的支分就是道支的意義。如果這樣說，就應該承認道支只有七個。不是這樣的，正見是道也是道支，其餘七種是道支但不是道。應當說在什麼位，什麼覺悟之分增長？頌說：『初業順抉擇，及修見道位，念住等七品，應知次第增。』論說：最初的修業位，說念住增長。說在這個階段中，爲了止息顛倒，憑藉唸的力量，對於身等境界，自相和共相，能夠審慎地瞭解，破除兩種愚癡，智慧的作用殊勝的緣故。在暖法位，說正斷增長。說在這個階段中，見到生死的過患和涅槃的功德，於是能夠勇猛地發起勤奮精進，不墜落生死，迅速趨向涅槃，勤奮的作用殊勝的緣故。在頂法位，說神足增長。說在這個階段中，能夠控制心識，趨向不退轉的地位，終究不會匱乏，信等善根，禪定的作用殊勝的緣故。在忍法位，說五根增長。說在這個階段中，永遠止息惡趣，終究不會退墮，迅速進入遠離生，增上的意義成就，根的意義殊勝的緣故。在世第一位，說五力增長。說在這個階段中，不會被煩惱所屈服，力的意義殊勝的緣故。雖然在忍位中也容許這樣，但並非是決定的，所以不（這樣說）。

【English Translation】 English version: Because of increase. Because of being difficult to subdue. What is the reason that these five are first spoken of as roots and later named powers? Because these five dharmas have precedence according to the lower and upper grades. Also, because of being able to be subdued and unable to be subdued. The lower grade of faith and so on, their power and function are weak, so they are still controlled and subdued by similar dharmas. The upper grade is the opposite, so it gets the name 'power'. What is the meaning of the spoken of 'Bodhyanga' (覺支, factors of enlightenment)? The meaning of being able to awaken is called Bodhyanga. If so, there should only be one Bodhyanga. It is not so, mindfulness and so on are part of discrimination, all follow discrimination, so they are named from the superior aspect. Or, the branch of awakening is the meaning of Bodhyanga. If so, it should be admitted that there are only six Bodhyangas. It is not so, discrimination is both awakening and Bodhyanga, the remaining six are Bodhyanga but not awakening. What is the meaning of the spoken of 'Marganga' (道支, factors of the path)? The meaning of seeking reliance is called Marganga. If so, there should only be one Marganga. It is not so, the remaining seven are part of right view, all follow right view, so they are named from the superior aspect. Or, the branch of the path is the meaning of Marganga. If so, it should be admitted that there are only seven Margangas. It is not so, right view is both the path and Marganga, the remaining seven are Marganga but not the path. When should it be said that which division of awakening increases? The verse says: 『In the initial practice, in accordance with decisive choice, and in the stage of cultivating the path of seeing, the seven qualities of mindfulness and so on, should be known to increase in order.』 The treatise says: In the initial stage of cultivation, it is said that mindfulness increases. It is said that in this stage, in order to stop perversions, by the power of mindfulness, regarding the realms of body and so on, the self-characteristics and common characteristics, one can carefully understand, destroy the two kinds of ignorance, because the function of wisdom is superior. In the stage of warmth, it is said that right effort increases. It is said that in this stage, seeing the faults of samsara and the merits of nirvana, one can bravely generate diligent effort, not fall into samsara, quickly move towards nirvana, because the function of diligence is superior. In the stage of summit, it is said that psychic power increases. It is said that in this stage, one can control the mind, move towards the position of non-retrogression, and will never be lacking, the roots of goodness such as faith, because the function of samadhi is superior. In the stage of forbearance, it is said that the five roots (五根, five spiritual faculties) increase. It is said that in this stage, one will forever stop the evil destinies, will never fall back, quickly enter separation from birth, the meaning of increase is accomplished, because the meaning of the roots is superior. In the stage of the highest mundane dharma, it is said that the five powers (五力, five powers) increase. It is said that in this stage, one will not be subdued by afflictions, because the meaning of power is superior. Although it is also permissible in the stage of forbearance, it is not definite, so it is not (said so).

說。或此位中不為一切余異生法之所屈伏。故於此位力義偏增。修道位中近菩提位。助覺勝故說覺支增。或此位中斷九品惑。數數覺故覺支義增。見道位中所有道義。皆具足故說道支增。謂尋求依及通往趣。二義具故說名為道。見道位中二義最勝。謂見道位聖慧初生。如實尋求諦理勝故。又於此位不起期心。能速疾行往趣勝故。隨數增故。于契經中。先七后八。非修次第。有餘於此立次第言。行者最初由慧勢力。于身等境自相共相。如實了知導起眾善。如有目者將導眾盲。是故最初說四念住。由四念住了眾境已。于斷惡修善能發起正勤。故於第二說四正斷。由正勤力令相續中。過失損減功德增盛。于殊勝定方能修習。是故神足說在第三。勝定為依。便令信等與出世法為增上緣。由此五根說為第四。根義既立能招惡趣惡業煩惱不能屈伏。由此五力說為第五。力義既成能如實覺四聖諦境無疑慮故。說七覺支在於第六。既如實覺四聖諦境。厭捨生死欣趣涅槃。故說道支以為第七。于中一一辯其次第。如釋經論應正思求。今此論中思擇法相。于次第理無勞煩述。三十七覺分中幾唯無漏幾通二種。頌曰。

七覺八道支　　一向是無漏　三四五根力　　皆通於二種

論曰。此中七覺八聖道支唯是無漏。唯于修道見道位

【現代漢語翻譯】現代漢語譯本：佛說，在這個階段，修行者不會被其他凡夫俗子的法所屈服，因此在這個階段，力量的意義顯得尤為突出。在修道位中，由於接近菩提之位，輔助覺悟的作用更加顯著，所以說覺支有所增長。或者說，在這個階段，修行者斷除了九品惑，因為能夠不斷地覺察，所以覺支的意義有所增長。在見道位中，所有的道義都具備，所以說道支有所增長。所謂的『道』，包含了尋求所依和通往目標這兩個方面的意義，而見道位中，這兩個方面的意義最為突出。這是因為在見道位中，聖慧初生，能夠如實地尋求真理；而且在這個階段，修行者不會產生期待之心，能夠迅速地前往目標。由於數量上的增加，所以在契經中，四念住、四正斷、四神足、五根、五力、七覺支、八正道，先說七覺支，后說八正道，並非是修行的次第。有些人對此提出了次第的說法，認為修行者最初依靠智慧的力量，對身等境界的自相和共相，如實地瞭解，從而引導產生各種善法，就像有眼睛的人引導盲人一樣。因此，最初說四念住。通過四念住瞭解了各種境界之後，就能夠發起精進，斷惡修善，所以第二說四正斷。通過正勤的力量，使相續中的過失減少，功德增盛，才能修習殊勝的禪定，所以四神足放在第三。以殊勝的禪定為基礎，就能使信等與出世法成為增上緣，因此五根放在第四。根的意義確立之後，就能使招致惡趣的惡業煩惱不能屈服，因此五力放在第五。力量的意義成就之後，就能如實地覺察四聖諦的境界，沒有疑惑，所以七覺支放在第六。既然如實地覺察了四聖諦的境界，就會厭離生死，欣樂趣向涅槃，所以八正道放在第七。關於其中每一項的次第，應該按照經論的解釋進行思考。現在這部論中，只是思擇法的相狀，對於次第的道理，就不再贅述了。三十七覺分中，哪些是唯無漏的，哪些是通於兩種的呢？頌曰：七覺八道支，一向是無漏；三四五根力，皆通於二種。論曰：這其中，七覺支和八聖道支唯是無漏的，只存在於修道位和見道位。 English version: The Buddha said, 'In this stage, the practitioner is not subdued by the laws of other ordinary beings. Therefore, in this stage, the meaning of strength is particularly prominent. In the stage of cultivation, because it is close to the position of Bodhi (enlightenment), the effect of assisting enlightenment is more significant, so it is said that the Awakening Factors (覺支, Jue Zhi) increase. Or, in this stage, the practitioner eliminates the nine grades of delusion, and because they can constantly be aware, the meaning of the Awakening Factors increases. In the stage of seeing the path, all the meanings of the path are complete, so it is said that the Path Factors (道支, Dao Zhi) increase. The so-called 'path' includes the two aspects of seeking reliance and going to the goal, and in the stage of seeing the path, these two aspects are the most prominent. This is because in the stage of seeing the path, the holy wisdom is newly born, and one can truly seek the truth; and in this stage, the practitioner does not have expectations and can quickly go to the goal.' Because of the increase in number, in the sutras, the Four Foundations of Mindfulness (四念住, Si Nian Zhu), the Four Right Exertions (四正斷, Si Zheng Duan), the Four Bases of Power (四神足, Si Shen Zu), the Five Roots (五根, Wu Gen), the Five Powers (五力, Wu Li), the Seven Factors of Enlightenment (七覺支, Qi Jue Zhi), and the Eightfold Noble Path (八正道, Ba Zheng Dao), the Seven Factors of Enlightenment are mentioned first, and then the Eightfold Noble Path, which is not the order of practice. Some people have proposed the order, believing that the practitioner initially relies on the power of wisdom to truly understand the self-characteristics and common characteristics of the body and other realms, thereby guiding the generation of various good dharmas, just as a sighted person guides a blind person. Therefore, the Four Foundations of Mindfulness are mentioned first. After understanding the various realms through the Four Foundations of Mindfulness, one can initiate diligence to cut off evil and cultivate good, so the Four Right Exertions are mentioned second. Through the power of right exertion, the faults in the continuum are reduced, and the merits are increased, so that one can cultivate superior samadhi (禪定, Chan Ding), so the Four Bases of Power are placed third. With superior samadhi as the foundation, faith and other factors can become the dominant condition for transcending the world, so the Five Roots are placed fourth. After the meaning of the roots is established, the evil karma and afflictions that lead to evil destinies cannot be subdued, so the Five Powers are placed fifth. After the meaning of power is achieved, one can truly perceive the realm of the Four Noble Truths (四聖諦, Si Sheng Di) without doubt, so the Seven Factors of Enlightenment are placed sixth. Since one truly perceives the realm of the Four Noble Truths, one will be disgusted with birth and death and rejoice in going to Nirvana (涅槃, Nie Pan), so the Eightfold Noble Path is placed seventh. Regarding the order of each item, one should think according to the explanation of the sutras and treatises. In this treatise, we are only considering the characteristics of the Dharma, and we will not elaborate on the principles of order. Among the thirty-seven factors of enlightenment, which are only unconditioned, and which are common to both? The verse says: 'The Seven Factors of Enlightenment and the Eightfold Noble Path are always unconditioned; the Three, Four, and Five Roots and Powers are all common to both.' The treatise says: 'Among these, the Seven Factors of Enlightenment and the Eightfold Noble Path are only unconditioned, and only exist in the stages of cultivation and seeing the path.'

【English Translation】 The Buddha said, 'In this stage, the practitioner is not subdued by the laws of other ordinary beings. Therefore, in this stage, the meaning of strength is particularly prominent. In the stage of cultivation, because it is close to the position of Bodhi (enlightenment), the effect of assisting enlightenment is more significant, so it is said that the Awakening Factors (覺支, Jue Zhi) increase. Or, in this stage, the practitioner eliminates the nine grades of delusion, and because they can constantly be aware, the meaning of the Awakening Factors increases. In the stage of seeing the path, all the meanings of the path are complete, so it is said that the Path Factors (道支, Dao Zhi) increase. The so-called 'path' includes the two aspects of seeking reliance and going to the goal, and in the stage of seeing the path, these two aspects are the most prominent. This is because in the stage of seeing the path, the holy wisdom is newly born, and one can truly seek the truth; and in this stage, the practitioner does not have expectations and can quickly go to the goal.' Because of the increase in number, in the sutras, the Four Foundations of Mindfulness (四念住, Si Nian Zhu), the Four Right Exertions (四正斷, Si Zheng Duan), the Four Bases of Power (四神足, Si Shen Zu), the Five Roots (五根, Wu Gen), the Five Powers (五力, Wu Li), the Seven Factors of Enlightenment (七覺支, Qi Jue Zhi), and the Eightfold Noble Path (八正道, Ba Zheng Dao), the Seven Factors of Enlightenment are mentioned first, and then the Eightfold Noble Path, which is not the order of practice. Some people have proposed the order, believing that the practitioner initially relies on the power of wisdom to truly understand the self-characteristics and common characteristics of the body and other realms, thereby guiding the generation of various good dharmas, just as a sighted person guides a blind person. Therefore, the Four Foundations of Mindfulness are mentioned first. After understanding the various realms through the Four Foundations of Mindfulness, one can initiate diligence to cut off evil and cultivate good, so the Four Right Exertions are mentioned second. Through the power of right exertion, the faults in the continuum are reduced, and the merits are increased, so that one can cultivate superior samadhi (禪定, Chan Ding), so the Four Bases of Power are placed third. With superior samadhi as the foundation, faith and other factors can become the dominant condition for transcending the world, so the Five Roots are placed fourth. After the meaning of the roots is established, the evil karma and afflictions that lead to evil destinies cannot be subdued, so the Five Powers are placed fifth. After the meaning of power is achieved, one can truly perceive the realm of the Four Noble Truths (四聖諦, Si Sheng Di) without doubt, so the Seven Factors of Enlightenment are placed sixth. Since one truly perceives the realm of the Four Noble Truths, one will be disgusted with birth and death and rejoice in going to Nirvana (涅槃, Nie Pan), so the Eightfold Noble Path is placed seventh. Regarding the order of each item, one should think according to the explanation of the sutras and treatises. In this treatise, we are only considering the characteristics of the Dharma, and we will not elaborate on the principles of order. Among the thirty-seven factors of enlightenment, which are only unconditioned, and which are common to both? The verse says: 'The Seven Factors of Enlightenment and the Eightfold Noble Path are always unconditioned; the Three, Four, and Five Roots and Powers are all common to both.' The treatise says: 'Among these, the Seven Factors of Enlightenment and the Eightfold Noble Path are only unconditioned, and only exist in the stages of cultivation and seeing the path.'

中方建立故。謂修道位七覺支增。鄰近菩提。謂治有頂。故覺支體一向無漏。一切覺分皆助菩提。唯此獨標覺支名者。以最鄰近菩提果故。由此理趣證七覺支。應知但依治有頂說。此為上首類治下地。唯于無漏立覺支名。若不許然寧不通二。或於一切菩提分中。依近菩提立覺支號。道中修道位近菩提。性近菩提唯是無漏。故無漏修道方立覺支名。見道位中八道支勝。故此一向無漏性攝。雖正見等亦通有漏。然彼不得聖道支名。聖道支名目無漏故。又諸論者。許覺分法覺支后說。定是無漏。若說在前。便通二種。既覺支後方說道支。故八道支一向無漏。所餘通二。義準已成。謂覺分中前位增者。彼於後位勢用亦增。后位增者非於前位。故毗婆沙作如是說。從初業位至盡無生念位常增。乃至廣說。此三十七何地有幾。頌曰。

初靜慮一切　　未至除喜根　二靜慮除尋　　三四中除二　前三無色地　　除戒前二種　于欲界有頂　　除覺及道支

論曰。初靜慮中具三十七。于未至地除喜覺支。于下地法猶懷疑慮未能保信。故不生喜。又未至定初現前時。未能斷除下地煩惱。后雖已斷而類同前。故起彼時皆無有喜。有說一切近分地道。皆力勵轉故無喜義。第二靜慮除正思惟。彼靜慮中已無尋故。由契經說。彼地

【現代漢語翻譯】現代漢語譯本：中方建立的緣故。說修道位的七覺支增長，鄰近菩提（覺悟）。說治理有頂天（色界最高的禪定）。所以覺支的體性一向是無漏的。一切覺分都幫助達到菩提，唯獨這個特別標明覺支的名字，因為最鄰近菩提果的緣故。由此道理來證明七覺支，應該知道只是依據治理有頂天來說。這是以上首來類比治理下地。只有在無漏法中建立覺支的名字。如果不允許這樣，難道不會不符合二種情況嗎？或者在一切菩提分中，依據鄰近菩提來建立覺支的稱號。道中修道位鄰近菩提，性質鄰近菩提的唯有無漏法。所以只有無漏的修道才能建立覺支的名字。見道位中八正道支殊勝，所以這個一向是無漏的性質所攝。雖然正見等也通於有漏法，然而它們不能得到聖道支的名字，聖道支的名字是指無漏的緣故。又有論者，允許覺分法在覺支之後說，一定是無漏的。如果說在前面，就通於二種。既然在覺支之後才說道支，所以八正道支一向是無漏的，其餘的通於二種。意義上已經成立。說覺分中前位增長的，它在後位的勢力作用也增長。后位增長的，不一定在前位增長。所以毗婆沙（佛教論書）這樣說，從初業位到盡無生念位常常增長，乃至廣說。這三十七道品在哪些地有幾個呢？頌說：初禪一切具足，未至地除喜根二禪除尋（尋伺，粗略的思考），三四禪中除二前三無色地，除戒（正語、正業、正命）及前二種（正見、正思惟）在欲界有頂天，除去覺支及道支論曰：初禪中具足三十七道品。在未至定中除去喜覺支。因為對於下地法仍然懷疑顧慮，不能保信，所以不生喜。又未至定初現前時，未能斷除下地煩惱。後來雖然已經斷除，而情況與先前相同。所以在起彼定的時候都沒有喜。有說一切近分地道，都是用力勉勵而轉，所以沒有喜的意義。第二禪除去正思惟，因為那個禪定中已經沒有尋（尋伺）的緣故。因為契經（佛經）說，那個地方

【English Translation】 English version: It is established by the Middle Way. It is said that the seven factors of enlightenment in the stage of cultivation increase, being close to Bodhi (enlightenment). It is said to govern the peak of existence (the highest dhyana in the Realm of Form). Therefore, the nature of the enlightenment factors is always unconditioned. All aspects of enlightenment help to achieve Bodhi, but this one is specifically named 'enlightenment factor' because it is closest to the fruit of Bodhi. From this reasoning, to prove the seven factors of enlightenment, it should be known that it is only based on governing the peak of existence. This is using the highest to analogize governing the lower realms. Only in the unconditioned dharma is the name 'enlightenment factor' established. If this is not allowed, wouldn't it be inconsistent with the two situations? Or, among all aspects of Bodhi, the title 'enlightenment factor' is established based on proximity to Bodhi. In the path, the stage of cultivation is close to Bodhi, and only the unconditioned is close to Bodhi in nature. Therefore, only the unconditioned cultivation establishes the name 'enlightenment factor'. In the stage of seeing the path, the eightfold noble path is superior, so this is always included in the unconditioned nature. Although right view and others also extend to the conditioned, they do not obtain the name 'noble path factor', because the name 'noble path factor' refers to the unconditioned. Furthermore, some commentators allow the aspects of enlightenment to be discussed after the enlightenment factors, which must be unconditioned. If they are discussed before, they extend to both. Since the path factors are discussed after the enlightenment factors, the eightfold noble path is always unconditioned, and the rest extend to both. The meaning is already established. It is said that if the earlier stages of the aspects of enlightenment increase, their power and function in the later stages also increase. If the later stages increase, they do not necessarily increase in the earlier stages. Therefore, the Vibhasha (Buddhist treatise) says, 'From the initial stage of practice to the stage of complete non-arising thought, it constantly increases,' and so on. Which of the thirty-seven factors are present in which realms, and how many? The verse says: 'The first dhyana has all, the Unarrived excludes joy root' 'The second dhyana excludes thought (Vitarka, coarse thought), the third and fourth exclude two' 'The first three formless realms exclude precepts (Right Speech, Right Action, Right Livelihood) and the first two (Right View, Right Thought)' 'In the Realm of Desire and the Peak of Existence, the enlightenment and path factors are excluded' The treatise says: The first dhyana has all thirty-seven factors. In the Unarrived Concentration, the joy enlightenment factor is excluded. Because there is still doubt and concern about the lower realm dharmas, and one cannot maintain faith, joy does not arise. Also, when the Unarrived Concentration first appears, it cannot eliminate the lower realm afflictions. Although it is later eliminated, the situation is the same as before. Therefore, there is no joy when that concentration arises. Some say that all the paths of the neighboring realms are turned with effort, so there is no meaning of joy. The second dhyana excludes right thought, because there is no thought (Vitarka) in that dhyana. Because the sutra (Buddhist scripture) says that place

無尋。彼上等持轉寂靜故。由此二地各三十六。第三第四靜慮中間雙除喜尋。各三十五。前三無色。除戒三支。併除喜尋。各三十二。欲界有頂除覺道支。無無漏故。各二十二。如是諸地隨其所應。覺分現前少多無定。謂隨位別後必兼前。可一體上義分多種。故有多種俱時起義。唯四念住必不俱生。以約所緣分為四故。尚無二慧俱時而生。況有一時四慧並起。不可一慧約境分多。以若總緣法念住攝。必無一慧於一剎那緣四境生四行相故。由此理趣初靜慮中。總而言之具三十七。然於一念頃現在前。極多但容有三十四。如是未至第二靜慮。極多但容有三十三。三四中間極三十二。前三無色極二十九。欲界有頂極唯十九。一切皆除三念住故。其中減者隨位應思。何故心王不立覺分。理亦攝在念住等中。彼實攝諸加行善故。然不別立如慧等者。心於雜染清凈分中。勢用均平無所偏黨。覺分唯在清凈分中。勢用增強。是故不立。有餘師說。覺分多緣諸法共相。心王多分緣自相生。是故不立。有餘復說。修習覺分本為對治一切煩惱。然諸煩惱心所非心。故能治法非心唯所。障治相翻。而建立故。有說覺分輔佐于覺。覺是心所慧為體故。不可心王輔佐心所。如王不可輔佐于臣。所以心王不立覺分。有餘師說。心導世間于界趣生輪迴

【現代漢語翻譯】現代漢語譯本無尋：因為上等禪定已經轉為寂靜的緣故。因此，初禪和二禪各有三十六個覺分。第三禪和第四禪以及中間定，都因為去除了喜和尋，所以各有三十五個覺分。前三個無色界，因為去除了戒的三支（正語、正業、正命），並且去除了喜和尋，所以各有三十二個覺分。欲界和有頂天，因為去除了覺道支（正念、正精進、正定），因為沒有無漏智，所以各有二十二個覺分。像這樣，各個禪定境界中，覺分現前的多少是不確定的，也就是說，隨著禪定境界的提升，後面的禪定境界必然包含前面的禪定境界。因為一個本體上可以有多種意義上的劃分，所以有多種覺分同時生起的說法。只有四念住必定不會同時生起，因為四念住是根據所緣境的不同而分為四種。甚至沒有兩種智慧可以同時生起，更何況一個時刻四種智慧同時生起呢？不可能一種智慧根據所緣境的不同而分為多種。如果總的來說是緣法念住所攝，那麼必定沒有一種智慧在一個剎那間緣四種境界而生起四種行相。根據這個道理，在初禪中，總的來說具有三十七個覺分。然而，在一個念頭中現在前，最多隻能容納三十四個覺分。像這樣，在未至定和第二禪中，最多隻能容納三十三個覺分。在第三禪、第四禪和中間定中，最多隻能容納三十二個覺分。在前三個無色界中，最多隻能容納二十九個覺分。在欲界和有頂天中，最多隻能容納十九個覺分。一切都是因為去除了三個念住的緣故。其中減少的覺分，應該根據禪定境界的不同來思考。為什麼心王（心識）不設立覺分呢？道理上也被包含在念住等之中。它實際上包含了各種加行善法。然而，不單獨設立像智慧等覺分的原因是，心在雜染和清凈的方面，勢力作用是均等的，沒有偏向。而覺分只在清凈的方面，勢力作用才增強。所以不設立覺分。有些論師說，覺分多是緣諸法的共相，而心王多是緣自相而生。所以不設立覺分。還有些論師說，修習覺分本來是爲了對治一切煩惱。然而，各種煩惱是心所法而不是心。所以能對治煩惱的法不是心而是心所。因為障礙和對治是相反的，所以才建立覺分。有人說，覺分是輔助覺悟的，覺悟是以心所慧為本體的。不可能心王輔助心所，就像國王不可能輔助臣子一樣。所以心王不設立覺分。有些論師說，心引導世間在界、趣、生中輪迴。

【English Translation】 English version 'No seeking': Because the superior Samadhi (concentration) has turned to tranquility. Therefore, these two grounds (first and second Dhyana) each have thirty-six factors of enlightenment (覺分, Jue Fen). The third and fourth Dhyana, as well as the intermediate state, each have thirty-five factors of enlightenment because joy (喜, Xi) and seeking (尋, Xun) are removed. The first three formless realms (無色界, Wu Se Jie) each have thirty-two factors of enlightenment because the three branches of morality (戒三支, Jie San Zhi) – right speech, right action, and right livelihood – are removed, along with joy and seeking. The desire realm (欲界, Yu Jie) and the peak of existence (有頂天, You Ding Tian) each have twenty-two factors of enlightenment because the enlightenment branches of the path (覺道支, Jue Dao Zhi) – right mindfulness, right effort, and right concentration – are removed, as there is no non-outflow wisdom (無無漏, Wu Wu Lou). Thus, in these various grounds, the presence of the factors of enlightenment varies in quantity, with no fixed amount. That is to say, as the state of Samadhi advances, the later states necessarily include the earlier states. Because one entity can have multiple divisions of meaning, there is the idea that multiple factors of enlightenment can arise simultaneously. Only the four foundations of mindfulness (四念住, Si Nian Zhu) will definitely not arise simultaneously, because they are divided into four based on the objects they focus on. Not even two wisdoms can arise simultaneously, let alone four wisdoms arising at the same time. It is impossible for one wisdom to be divided into many based on the object it focuses on. If it is generally included in the foundation of mindfulness of phenomena (法念住, Fa Nian Zhu), then there will definitely not be one wisdom arising with four characteristics at one moment, focusing on four objects. According to this reasoning, in the first Dhyana, generally speaking, there are thirty-seven factors of enlightenment. However, in one moment, only a maximum of thirty-four factors of enlightenment can be present. Similarly, in the Unreached Samadhi (未至定, Wei Zhi Ding) and the second Dhyana, a maximum of thirty-three factors of enlightenment can be present. In the third Dhyana, fourth Dhyana, and the intermediate state, a maximum of thirty-two factors of enlightenment can be present. In the first three formless realms, a maximum of twenty-nine factors of enlightenment can be present. In the desire realm and the peak of existence, only a maximum of nineteen factors of enlightenment can be present. All of this is because the three foundations of mindfulness are removed. The factors of enlightenment that are reduced should be considered according to the different states of Samadhi. Why is the mind-king (心王, Xin Wang) – consciousness – not established with factors of enlightenment? In principle, it is also included in the foundations of mindfulness, etc. It actually includes various practices of wholesome actions. However, the reason why factors of enlightenment like wisdom are not established separately is that the mind has an equal influence in both defilement and purity, without any bias. The factors of enlightenment, on the other hand, only have an increased influence in the aspect of purity. Therefore, factors of enlightenment are not established. Some teachers say that the factors of enlightenment mostly focus on the general characteristics of phenomena, while the mind-king mostly arises from focusing on its own characteristics. Therefore, factors of enlightenment are not established. Other teachers say that the practice of factors of enlightenment is originally for counteracting all afflictions. However, various afflictions are mental factors (心所法, Xin Suo Fa) and not the mind. Therefore, the method that can counteract afflictions is not the mind but mental factors. Because obstruction and counteraction are opposite, factors of enlightenment are established. Some say that factors of enlightenment assist enlightenment, and enlightenment has wisdom as its essence. It is impossible for the mind-king to assist mental factors, just as a king cannot assist his ministers. Therefore, the mind-king does not establish factors of enlightenment. Some teachers say that the mind guides the world in the cycle of realms, destinies, and births.

無絕。修習覺分為斷生死。由此心王不立覺分。有餘師說。無始時來心為眾多煩惱雜染。馳散諸境𢤱戾難調。為調伏心修習覺分。非所調伏即是能調。是故心王不立覺分。何緣諸大心所法中。唯立四法為菩提分。實總攝在念住等中。彼實攝諸加行善故。然別建立念定慧者。由此三種順清凈品。勢用增強可立覺分。想思觸欲。于染分中勢用增強。故不別立。于假想觀勝解偏增。覺分唯攝順真實觀。由此勝解非覺分攝。有餘師說。至無學位勝解方增。經但立為無學支故。菩提分法有學位增。由此為因。力能引起三菩提故。所以勝解非覺分攝。作意勢力能發動心。令于所緣易脫不定。覺分于境。審諦觀察。令心專一。與彼相違。是故作意非覺分攝。若爾寧立尋為覺分。尋于境界雖策發心。而欲令心推求至理。非令于境浮飄易脫。于諦觀察有策發能。說此力能策正見故。由此作意不可例尋。有餘師言。若染若凈初取境位。作意力增說為非理。如理作意至境相續。彼勢力微故不立為煩惱覺分。煩惱覺分要于至境相續位中方增盛故。受于雜染清凈分中。勢用俱增故立覺分。由此流轉緣起支中立為受支。及於還滅菩提分中立喜覺支。有餘師說。受于雜染雖是增上。而與凈品作饒益事。亦有功能。如旃荼羅性雖鄙劣。能與豪族作饒益事

【現代漢語翻譯】現代漢語譯本無絕：修習覺支是爲了斷除生死輪迴。因此，心王（心識的主體）本身不被視為覺支。有些論師認為，從無始以來，心就被眾多的煩惱所污染，散亂地追逐各種境界，難以調伏。爲了調伏這顆心，才需要修習覺支。不是被調伏的對象，而是能調伏的力量，所以心王本身不屬於覺支。為什麼在眾多心所法（心理活動）中，只選擇四種（念、擇法、精進、喜、輕安、定、舍）作為菩提分（成佛的要素）呢？實際上，它們都包含在四念住等修行中，因為四念住等包含了所有的加行善法。然而，特別建立念、定、慧三種，是因為這三種在趨向清凈的方面，力量和作用更加強大，可以作為覺支。而想、思、觸、欲，在染污方面力量和作用更強，所以不單獨設立為覺支。對於假想觀（虛假的觀想），勝解（深刻的理解）會偏離。覺支只包含順應真實觀的修行，因此勝解不屬於覺支。有些論師認為，勝解在無學（阿羅漢）位才增強，經典中只將其列為無學支。菩提分法在有學位（須陀洹、斯陀含、阿那含）時增長，因此作為因，有能力引發三種菩提（正覺）。所以勝解不屬於覺支。作意的力量能夠發動心，使心容易從所緣境（專注的對象）上脫離，變得不定。而覺支是對境界進行審慎、仔細的觀察，使心專注。這與作意的作用相反，所以作意不屬於覺支。如果這樣，為什麼尋（粗略的觀察）可以被列為覺支呢？尋雖然在境界上策發心，但目的是爲了讓心推求至理，而不是讓心在境界上浮動、飄忽不定。尋對於觀察真諦有策發的作用，因為經中說尋的力量能夠策發正見。因此，不能用作意來類比尋。有些論師說，無論是染污還是清凈，在最初取境的階段，作意的力量增強，這被認為是不合理的。如理作意（正確的作意）要與境界相續，那時它的力量微弱，所以不被列為煩惱覺支。煩惱覺支要在與境界相續的階段才增強。受（感受）在雜染和清凈兩方面，力量和作用都增強，所以被列為覺支。因此，在流轉緣起支（十二因緣）中，受被列為受支，在還滅（涅槃）的菩提分中，喜被列為喜覺支。有些論師認為，受雖然在雜染方面是增上的，但對於清凈方面也有饒益的作用，具有這樣的功能。就像旃荼羅（賤民）的身份雖然卑賤，但也能給豪門貴族帶來利益。

【English Translation】 English version No cessation. Cultivating the Bojjhanga (factors of enlightenment) is to sever the cycle of birth and death. Therefore, the Citta-raja (the king of mind, the principal consciousness) itself is not established as a Bojjhanga. Some teachers say that from beginningless time, the mind has been defiled by numerous afflictions, scattered and chasing after various objects, difficult to tame. To tame this mind, the Bojjhanga are cultivated. That which is not being tamed, but is the tamer, is why the Citta-raja itself is not established as a Bojjhanga. Why, among the many Citta-samprayukta-dharmas (mental factors), are only four (mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, equanimity) established as Bodhi-angas (limbs of enlightenment)? In reality, they are all encompassed within the Four Foundations of Mindfulness (Sati-patthana), etc., because those encompass all the preparatory virtuous practices. However, the separate establishment of mindfulness, concentration, and wisdom is because these three have stronger power and function in the direction of purity, and can be established as Bojjhanga. Thought, consideration, contact, and desire have stronger power and function in the realm of defilement, so they are not separately established. With regard to imagined contemplation, profound understanding (Adhimoksha) increases in a biased way. The Bojjhanga only encompass practices that accord with the view of reality, therefore profound understanding is not included in the Bojjhanga. Some teachers say that profound understanding only increases at the stage of No More Learning (Arhat), and the sutras only establish it as a limb of the No More Learning stage. The Bodhi-anga dharmas increase at the stages of learning (Sotapanna, Sakadagami, Anagami), and therefore, as a cause, they have the power to arouse the three Bodhis (enlightenments). Therefore, profound understanding is not included in the Bojjhanga. The power of attention (Manasikara) can activate the mind, causing it to easily detach from the object of focus and become unstable. The Bojjhanga, on the other hand, involve careful and thorough observation of the object, causing the mind to be focused. This is contrary to the function of attention, so attention is not included in the Bojjhanga. If that is the case, why is investigation (Vitarka) established as a Bojjhanga? Although investigation stimulates the mind in relation to the object, its purpose is to lead the mind to seek ultimate truth, not to cause the mind to float and drift easily in relation to the object. Investigation has the power to stimulate the observation of truth, because the sutras say that its power can stimulate right view. Therefore, attention cannot be compared to investigation. Some teachers say that whether it is defilement or purity, the power of attention increases at the initial stage of grasping an object, and this is considered unreasonable. Right attention (Yoniso-manasikara) must be continuous with the object, and at that time its power is weak, so it is not established as a factor of affliction. The factors of affliction only increase in the stage of continuous connection with the object. Feeling (Vedana) increases in both the realms of defilement and purity, so it is established as a Bojjhanga. Therefore, in the limb of Dependent Origination (Pratitya-samutpada), feeling is established as the limb of feeling, and in the Bodhi-anga of cessation (Nirvana), joy is established as the joy factor of enlightenment. Some teachers say that although feeling is predominant in the realm of defilement, it also has a beneficial effect on the realm of purity, and has such a function. Just as the status of a Candala (outcaste) is base, but can also bring benefits to noble families.

。故於靜慮為饒益支。菩提分中立覺支號。何緣三受皆通無漏。覺分唯喜。非餘二耶。覺分所為行相猛利。樂舍行相。遲鈍故非。有餘師言。樂舍二受為輕安樂。行舍所覆相不明瞭。是故不立。何緣大善心所法中。唯立四法為菩提分。實亦總是念住等攝。彼實總攝加行善故。然別立信勤安舍者。由此四種順覺強故。如何此四順覺用強。發趣菩提信為上首。將修眾行信為初基。清凈果因以信為本。若無信者修趣不成。故立信根以為覺分。有餘師說。如清水珠置濁水中。水便澄潔。令諸有目鑒眾色像。如是以信置心品中。能令俱生心品澄凈。由此能見四聖諦理。漸次增長成三菩提。故信最應立為覺分。勤于眾行遍能策發。令其速趣三乘菩提。若無正勤。雖已發趣。中間懈廢終無所成。是故立勤以為覺分。有餘師說。無始時來所以不能見四聖諦。都由懈怠不樂聽聞。如理思惟四聖諦理。勤能治彼令樂聽聞。如理思惟四諦理故。能見四諦速證菩提。故勤亦應立為覺分。輕安息務令心調適。行舍正直令心平等。故能增長諸出世行。令其速趣三乘菩提。故立安舍以為覺分。有餘師說。無始時來惛掉亂心不見諦理。由此不證三乘菩提。輕安舍惛行舍止掉。由斯見諦速趣菩提。故此亦應立為覺分。若爾慚愧自性善攝。于眾善品得白法名

。亦應立為菩提分法。彼不應立。以無慚愧。唯與一切噁心相應。于散戒中為勝障礙。于見諦理為障力微。與彼相違名為慚愧。自性善攝得白法名。雖于散戒有勝功力。而於定善為助力微菩提分中取順定善。助覺諦理故彼不立。若爾應立無貪無瞋。彼是善根。自性善故。亦不應立。以諸貪瞋六識相應。遍通五部是隨眠性。發粗惡業為勝加行。斷滅善根障散善強違見諦劣。翻彼故立無貪無瞋。得善根名自性善攝。于散善業功力雖強。助定善中勢用微劣。菩提分法取順定善。助覺諦理故彼不立。若爾不放逸應立為覺分。不放逸故眾行皆成。佛每勸令修不放逸。亦不應立。于散位中。放逸令心馳散五欲。能違施等。散善用強。非定位中此障用勝。翻對彼故。立不放逸。但於五欲能防護心。令不馳散專修施等。故於散善力用雖強。助定善中勢用微劣。菩提分法取順定善。助覺諦理。故彼不立。若爾不害應立覺分。害能逼惱無量有情墮三惡趣。彼能治故。亦不應立。害緣事生。惱諸有情。障修散善。不害翻此。助定力微。故亦不應立為覺分。有餘師說。大善法中若所治強自性勝者。立為覺分。余則不然。所治強者。謂與一切染心相應。自性勝者。謂助見諦。如先所說信勤安舍具足二義慚愧等六無具二者。謂慚等五二義並無。不放

逸一種唯闕自性勝。何緣欣厭非覺分耶。理實亦是念住等攝。彼實總攝加行善故。然不別立為覺分者。由此二種行相相違。俱不遍緣四聖諦境。無一地位容恒現前心品狹少。是故不立。有餘師說。夫欣厭者。由慧觀境勢力引生。覺分謂能順生覺慧。義相違故不應別立。何緣尋伺二種。皆容有加行善及有無漏。而於覺分一是一非。實亦俱通。義如前說。然別立尋不立伺者。尋于聖道策正見強。由彼起時行相猛利。尋求諦理有助見能。立為道支。伺則不爾。以行相起極微劣故。有餘師說。二俱行時尋行相粗映蔽于伺。唯伺起位行相轉微。故覺分中不別立伺。策發正見自有正勤。何更立尋以為覺分。勤策正見有異於尋。故道支中應並建立。謂勤策彼令速進修。尋力策令速觀聖諦。何緣表業不立覺分。覺分唯是順定善法。心俱無表有勝順能。表業不然。是故不立。何緣不立不相應行以為覺分。彼于助覺無別勝能。不相應故。非如無表雖不相應而於道輪有為轂用。故於覺分不別建立。有餘師說。二無心定。能滅心故。與覺相違。四相及得。于所相成有遷成用。此于染凈起用平等。菩提分法順凈用增。故不別立。何緣不立信為覺及道支。初發趣時信用增上。已入聖位立覺道支。信于爾時勢用微劣。故不立在覺道支中。何緣于覺支立

【現代漢語翻譯】現代漢語譯本逸：為什麼欣和厭不是覺支（bodhyaṅga，通往覺悟的因素）呢？闕：實際上，欣和厭也包含在念住（smṛtyupasthāna，正念）等之中，因為它們總攝了加行善（prayogaja-kuśala，準備性的善行）。逸：但為什麼不單獨設立欣和厭為覺支呢？闕：因為這兩種行相（ākāra，心理活動的方式）相互矛盾，並且不能普遍地緣於四聖諦（catvāri āryasatyāni，關於苦、集、滅、道的真理）。沒有一個地位（bhūmi，修行的階段）能夠容許它們恒常地現前，並且心品（citta-prakṛti，心的性質）狹少。因此，不設立它們為覺支。有其他老師說：欣和厭是由慧觀（prajñā-darśana，智慧的觀察）境界的力量所引發的。覺支是指能夠順生覺慧（bodhi-prajñā，覺悟的智慧）的因素。因為意義相反，所以不應該單獨設立欣和厭為覺支。逸：為什麼尋（vitarka，粗略的思考）和伺（vicāra，精細的思考）兩種，都可能包含加行善和無漏（anāsrava，無煩惱）的成分，但在覺支中，一個被認為是，一個不被認為是呢？闕：實際上，尋和伺都普遍相通，意義如前所述。然而，單獨設立尋而不設立伺的原因是，尋對於聖道（ārya-mārga，通往解脫的道路）的策正見（samyag-dṛṣṭi，正見）作用更強。因為尋在生起時，行相猛利，尋求真諦的道理，有助於見（dṛṣṭi，見解）的能力，所以被設立為道支（mārgāṅga，道的分支）。伺則不然，因為行相生起極其微弱。有其他老師說：當尋和伺同時執行時，尋的行相粗略，掩蓋了伺。只有在伺單獨生起時，行相才變得微細。因此，在覺支中不單獨設立伺。逸：策發正見已經有了正勤（samyag-vyāyāma，正精進），為什麼還要設立尋作為覺支呢？闕：勤策正見與尋有所不同，因此在道支中應該並立。勤策正見是爲了讓它迅速進步修習，而尋的力量是策令迅速觀察聖諦。逸：為什麼表業（vijñapti-karma，表達行為）不被設立為覺支呢？闕：覺支僅僅是順於定的善法。心俱無表（citta-sahabhūta-avijñapti，與心同時生起的無表業）具有殊勝的順定能力，而表業則不然。因此，不設立表業為覺支。逸：為什麼不設立不相應行（citta-viprayukta-saṃskāra，不與心相應的行）作為覺支呢？闕：因為它們對於助覺沒有特別殊勝的能力，因為它們是不相應的。不像無表業，雖然不相應，但對於道輪（mārga-cakra，道的輪子）有作為輪轂的作用。因此，在覺支中不單獨建立不相應行。有其他老師說：二無心定（dve asaṃjñika-samāpatti，兩種無心定），能夠滅心，與覺悟相違背。四相（caturlakṣaṇa，四種相）和得（prāpti，獲得），對於所相成的事物有遷變和成就的作用。這些對於染污和清凈的生起作用是平等的。菩提分法（bodhi-pakṣika-dharma，菩提的組成部分）順於清凈的作用增強。因此，不單獨設立它們。逸：為什麼不設立信（śraddhā，信心）為覺支和道支呢？闕：在最初發起修行時，信的作用增強。但已經進入聖位（ārya-bhūmi，聖者的階段）后，信在那個時候的勢用微弱。因此，不將信設立在覺支和道支中。逸：為什麼在覺支中設立……

【English Translation】 English version Question: Why are liking and disliking not considered bodhyaṅga (factors of enlightenment)? Answer: In reality, liking and disliking are also included within smṛtyupasthāna (foundations of mindfulness) and others, because they encompass prayogaja-kuśala (wholesome preparatory actions). Question: But why are liking and disliking not established separately as bodhyaṅga? Answer: Because these two ākāra (aspects, modes of mental activity) are contradictory to each other, and they do not universally focus on the catvāri āryasatyāni (Four Noble Truths). No bhūmi (stage of practice) can allow them to be constantly present, and the citta-prakṛti (nature of mind) is limited. Therefore, they are not established as bodhyaṅga. Some other teachers say: Liking and disliking are generated by the power of prajñā-darśana (wisdom's insight) into objects. Bodhyaṅga refers to factors that can facilitate the arising of bodhi-prajñā (enlightenment-wisdom). Because their meanings are contradictory, liking and disliking should not be established separately as bodhyaṅga. Question: Why is it that both vitarka (gross thought) and vicāra (subtle thought) can contain prayogaja-kuśala and anāsrava (undefiled) components, but in the bodhyaṅga, one is considered a factor while the other is not? Answer: In reality, both vitarka and vicāra are universally present, as explained earlier. However, the reason for establishing vitarka separately and not vicāra is that vitarka has a stronger effect on promoting samyag-dṛṣṭi (right view) on the ārya-mārga (Noble Path). Because when vitarka arises, its aspect is vigorous, and it helps the ability to seek the truth, it is established as a mārgāṅga (limb of the path). Vicāra is not like this, because its arising aspect is extremely subtle. Some other teachers say: When vitarka and vicāra operate simultaneously, the gross aspect of vitarka obscures vicāra. Only when vicāra arises alone does its aspect become subtle. Therefore, vicāra is not separately established in the bodhyaṅga. Question: Since samyag-vyāyāma (right effort) already promotes right view, why establish vitarka as a bodhyaṅga? Answer: The effort to promote right view is different from vitarka, so they should be established together in the mārgāṅga. The effort to promote right view is to make it progress and cultivate quickly, while the power of vitarka is to quickly observe the Noble Truths. Question: Why is vijñapti-karma (expressive action) not established as a bodhyaṅga? Answer: Bodhyaṅga are only wholesome dharmas that are conducive to samādhi (concentration). Citta-sahabhūta-avijñapti (non-revealing karmic force concomitant with mind) has a superior ability to be conducive to samādhi, while vijñapti-karma does not. Therefore, vijñapti-karma is not established as a bodhyaṅga. Question: Why are citta-viprayukta-saṃskāra (factors disassociated from mind) not established as bodhyaṅga? Answer: Because they do not have a particularly superior ability to aid enlightenment, as they are disassociated. Unlike avijñapti-karma, which, although disassociated, has the function of a hub for the mārga-cakra (wheel of the path). Therefore, citta-viprayukta-saṃskāra are not separately established in the bodhyaṅga. Some other teachers say: The two asaṃjñika-samāpatti (mindless states of absorption) can extinguish the mind, which is contrary to enlightenment. The caturlakṣaṇa (four characteristics) and prāpti (attainment) have the function of change and accomplishment for the things they are associated with. These have equal effects on the arising of defilement and purity. The bodhi-pakṣika-dharma (factors pertaining to enlightenment) enhance the effect of purity. Therefore, they are not separately established. Question: Why is śraddhā (faith) not established as a bodhyaṅga and mārgāṅga? Answer: When initially embarking on practice, the function of śraddhā is enhanced. But after entering the ārya-bhūmi (stage of the noble ones), the power of śraddhā at that time is weak. Therefore, śraddhā is not established in the bodhyaṅga and mārgāṅga. Question: Why is... established in the bodhyaṅga?

喜輕安舍。非亦立彼在道支中。彼偏順覺不順道故。云何順覺。且修道中。地地各修九品勝覺。如如於諦數數覺悟。如是如是發生勝喜。由生勝喜復樂觀諦。如人掘地獲寶生喜。由生喜故復樂更掘。故喜于覺隨順力增。要由輕安息諸事務。及由舍力令心平等。方能于境審諦覺察。故立安舍在覺支中。云何此三不順於道。速疾運轉是聖道義。此于速運少有相違。並能令心安隱住故。何緣于道立尋戒支。于覺支中非亦立彼。彼偏順道不順覺故。云何順道。且見道中尋策正見。令于上下八諦境中速疾觀察。戒能為轂成見道輪。令于諦中速疾迴轉。故尋及戒俱立道支。此復云何不順於覺。且尋于諦不寂靜轉。于聖諦理尋求相故。覺已見諦安靜而轉。故尋于覺少有相違。覺是相應。有所緣境。有依有行。戒此相違。故於覺支不建立彼。通運名道。不可為例。何緣覺分不攝聖種。分別論者。許覺分攝。故彼宗建立四十一覺分。我許攝在念住等中。而不立為別覺分者。以諸覺分在家出家俱能受行及有欣樂。聖種唯有諸出家人受行欣樂。在家有樂必無受行。故不別立。有餘師說。若許聖種總是無貪。如前已釋。若許第四體即是勤。在覺分中無勞徴詰。何緣證凈非覺分攝。實亦攝在念住等中。而不立為別覺分者。以諸覺分進修義增。數習

【現代漢語翻譯】現代漢語譯本喜（xi）：喜悅。輕安（qing an）：身心輕快安適。舍（she）：捨棄，放下。這三者是否也應該被安立在覺支（jue zhi）[Enlightenment Factors]中呢？因為它們偏向于順應覺悟而不順應正道（dao）。如何順應覺悟呢？在修道中，每一地（di）[Level of Realization]都要修習九品殊勝的覺悟。就像對於真諦（di）[Truth]不斷地覺悟，這樣就會不斷地產生殊勝的喜悅。由於產生殊勝的喜悅，又會樂觀地觀察真諦，就像人們挖地獲得寶藏而生起喜悅一樣。由於生起喜悅，又樂於繼續挖掘。所以，喜悅對於覺悟有隨順增上的力量。要通過輕安來止息各種事務，以及通過舍的力量使心平等，才能對境界審慎地覺察。所以安立輕安和舍在覺支中。為什麼這三者不順應正道呢？迅速運轉是聖道（sheng dao）[Noble Path]的意義。這三者對於迅速運轉稍微有些相違背，並且能夠使心安穩住于其中。為什麼在道支（dao zhi）[Path Factors]中安立尋（xun）[Investigation]和戒（jie）[Precepts]這兩個支分，而在覺支中卻沒有安立它們呢？因為它們偏向于順應正道而不順應覺悟。如何順應正道呢？在見道（jian dao）[Path of Seeing]中，尋能策動正見（zheng jian）[Right View]，使其在上下八諦（ba di）[Eight Truths]的境界中迅速觀察。戒能作為輪轂，成就見道的車輪，使其在真諦中迅速回轉。所以尋和戒都安立在道支中。這又為什麼不順應覺悟呢？尋對於真諦是不寂靜地運轉，因為它要尋求真諦的相狀。覺悟之後，就能安靜地運轉。所以尋對於覺悟稍微有些相違背。覺悟是相應的，有所緣的境界，有依靠，有行相。戒與此相違背。所以在覺支中不建立它們。普遍運轉叫做道，不能作為例子。為什麼覺分（jue fen）[Enlightenment Factors]不包含聖種（sheng zhong）[Noble Lineage]呢？分別論者（fen bie lun zhe）[Those who analyze] 認為覺分包含聖種。所以他們的宗派建立了四十一覺分。我允許包含在念住（nian zhu）[Mindfulness]等之中，但不單獨安立為覺分，因為各種覺分在家和出家人都能受持修行，並且有欣樂。聖種只有出家人受持修行和欣樂，在家有樂必沒有受持修行。所以不單獨安立。有其他老師說，如果允許聖種總是無貪（wu tan）[Non-attachment]，就像前面已經解釋的那樣。如果允許第四體就是精勤（jing qin）[Diligence]，在覺分中就沒有必要再詢問了。為什麼證凈（zheng jing）[Pure Faith]不包含在覺分中呢？實際上也包含在念住等之中，但不單獨安立為覺分，因為各種覺分增進修行的意義更強，需要反覆修習。

【English Translation】 English version Should joy (xi), pliancy (qing an), and equanimity (she) also be established within the Enlightenment Factors (jue zhi) [Enlightenment Factors]? Because they tend to align with enlightenment rather than the path (dao). How do they align with enlightenment? In the practice of the path, each level (di) [Level of Realization] requires the cultivation of nine grades of superior enlightenment. Just as one repeatedly awakens to the Truths (di) [Truth], so too will superior joy arise. Because of the arising of superior joy, one will also optimistically observe the Truths, just as people digging the ground find treasure and joy arises. Because joy arises, one is happy to continue digging. Therefore, joy has the power to align with and enhance enlightenment. It is necessary to cease various affairs through pliancy, and to equalize the mind through the power of equanimity, in order to carefully observe the realm. Therefore, pliancy and equanimity are established within the Enlightenment Factors. Why do these three not align with the path? Rapid movement is the meaning of the Noble Path (sheng dao) [Noble Path]. These three are slightly contrary to rapid movement, and they can also stabilize the mind within it. Why are investigation (xun) [Investigation] and precepts (jie) [Precepts] established in the Path Factors (dao zhi) [Path Factors], but not in the Enlightenment Factors? Because they tend to align with the path rather than enlightenment. How do they align with the path? In the Path of Seeing (jian dao) [Path of Seeing], investigation can motivate Right View (zheng jian) [Right View] to quickly observe the realm of the Eight Truths (ba di) [Eight Truths] above and below. Precepts can serve as the hub, completing the wheel of the Path of Seeing, allowing it to quickly revolve in the Truths. Therefore, both investigation and precepts are established in the Path Factors. Why do these not align with enlightenment? Investigation operates non-tranquilly towards the Truths, because it seeks the characteristics of the Truths. After enlightenment, one can operate tranquilly. Therefore, investigation is slightly contrary to enlightenment. Enlightenment is corresponding, with an object of focus, a reliance, and characteristics. Precepts are contrary to this. Therefore, they are not established in the Enlightenment Factors. Universal operation is called the path, and cannot be taken as an example. Why do the Enlightenment Factors (jue fen) [Enlightenment Factors] not include the Noble Lineage (sheng zhong) [Noble Lineage]? Those who analyze (fen bie lun zhe) [Those who analyze] believe that the Enlightenment Factors include the Noble Lineage. Therefore, their school establishes forty-one Enlightenment Factors. I allow it to be included in Mindfulness (nian zhu) [Mindfulness] and so on, but do not establish it separately as an Enlightenment Factor, because various Enlightenment Factors can be practiced and enjoyed by both laypeople and renunciants. Only renunciants practice and enjoy the Noble Lineage; laypeople may have joy but certainly do not practice it. Therefore, it is not established separately. Other teachers say that if the Noble Lineage is always allowed to be non-attachment (wu tan) [Non-attachment], as has already been explained. If the fourth entity is allowed to be diligence (jing qin) [Diligence], there is no need to ask further in the Enlightenment Factors. Why is pure faith (zheng jing) [Pure Faith] not included in the Enlightenment Factors? In reality, it is also included in Mindfulness and so on, but it is not established separately as an Enlightenment Factor, because various Enlightenment Factors have a stronger meaning of advancing practice and require repeated practice.

方能證菩提故。四種證凈證得義增。見聖諦時漸頓得故。由此證凈非覺分攝。有餘師說。此即信戒隨應亦在覺分中攝。修覺分時必獲證凈。此有幾種。依何位得。實體是何法。有漏無漏耶。頌曰。

證凈有四種　　謂佛法僧戒　見三得法戒　　見道兼佛僧　法謂三諦全　　菩薩獨覺道　信戒二為體　　四皆唯無漏

論曰。經說證凈總有四種。一于佛證凈。二於法證凈。三于僧證凈。四聖戒證凈。且見道位見三諦時。一一唯得法戒證凈。見道諦位兼得佛僧。謂見苦時得聖愛戒及法證凈。於何等法如何而得法證凈耶。謂唯于苦達唯有法。無實有情生決定信。如是次第見集諦時。亦唯如前得二證凈。達唯集法能為苦因。無內士夫生決定信。從此無間見滅諦時。亦唯如前得二證凈。達唯滅法是真涅槃。誠可遵求生決定信。從此次後見道諦時。兼于佛僧得二證凈。于佛相續諸無學法得佛證凈。于僧相續學無學法得僧證凈。兼言為顯見道諦時。亦得聖戒及法證凈。達唯道法是證滅因。誠可遵求生決定信。然所信法略有二種。一別二總。總通四諦。別唯三諦。全菩薩獨覺道。菩薩道者。唯有學法。獨覺道者。通學無學。若無漏信緣別法生。名不雜緣。於法證凈。若無漏信兼緣佛僧。名為雜緣。於法證凈。故見三諦唯

【現代漢語翻譯】現代漢語譯本爲了能夠證得菩提（bodhi，覺悟）。四種證凈（prasāda，清凈信心）能夠增進證得的意義。因為在見到聖諦（āryasatya，四聖諦）時，可以漸次或頓悟地獲得證凈。因此，證凈不屬於覺分（bodhyaṅga，菩提分）所攝。有些論師說，證凈即是信（śraddhā，信心）和戒（śīla，戒律），它們也應包含在覺分中。修習覺分時，必定能夠獲得證凈。那麼，證凈有幾種？在哪個位階可以獲得？它的實體是什麼法？是有漏（sāsrava，有煩惱）還是無漏（anāsrava，無煩惱）？頌曰：證凈有四種，謂佛法僧戒。見三得法戒，見道兼佛僧。法謂三諦全，菩薩獨覺道。信戒二為體，四皆唯無漏。論曰：經中說證凈總共有四種：一、于佛證凈；二、於法證凈；三、于僧證凈；四、聖戒證凈。且在見道位（darśanamārga，見道）見到三諦（satya，真諦）時，每一次都只能獲得法證凈和戒證凈。在見到道諦（mārga-satya，道諦）時，可以同時獲得佛證凈和僧證凈。也就是說，在見到苦諦（duḥkha-satya，苦諦）時，可以獲得聖愛戒（ārya-śīla，聖戒）以及法證凈。那麼，對於什麼樣的法，以什麼樣的方式才能獲得法證凈呢？那就是唯有在苦諦中，了達只有法（dharma，佛法）存在，沒有真實的有情（sattva，眾生），從而產生堅定的信心。像這樣，依次在見到集諦（samudaya-satya，集諦）時，也只能像之前一樣獲得兩種證凈。了達只有集法（samudaya-dharma，集法）能夠成為痛苦的原因，沒有內在的主宰者，從而產生堅定的信心。從這之後，在見到滅諦（nirodha-satya，滅諦）時，也只能像之前一樣獲得兩種證凈。了達只有滅法（nirodha-dharma，滅法）才是真正的涅槃（nirvāṇa，寂滅），值得遵從和追求，從而產生堅定的信心。從這之後，在見到道諦時，可以同時獲得佛證凈和僧證凈。對於佛（buddha，佛陀）的相續（saṃtāna，相續）中的諸無學法（aśaikṣa-dharma，無學之法），獲得佛證凈；對於僧（saṃgha，僧伽）的相續中的學法（śaikṣa-dharma，有學之法）和無學法，獲得僧證凈。『兼』字是爲了表明在見到道諦時，也能獲得聖戒和法證凈。了達只有道法（mārga-dharma，道法）才是證得滅諦的原因，值得遵從和追求，從而產生堅定的信心。然而，所信的法略有兩種：一種是別，一種是總。總的來說，貫通四諦；別的來說，唯有三諦。包括完整的菩薩道（bodhisattvamārga，菩薩道）和獨覺道（pratyekabuddhamārga，緣覺道）。菩薩道只有有學法，獨覺道則貫通有學法和無學法。如果無漏信（anāsrava-śraddhā，無漏信心）緣于個別的法而生起，就稱為不雜緣，屬於法證凈。如果無漏信同時緣于佛和僧，就稱為雜緣，屬於法證凈。因此，見到三諦時，只能獲得法證凈和戒證凈。

【English Translation】 English version So that one can realize Bodhi (bodhi, enlightenment). The four kinds of Prasāda (prasāda, pure faith) increase the meaning of attainment. Because when seeing the Āryasatyas (āryasatya, Four Noble Truths), one can gradually or suddenly attain Prasāda. Therefore, Prasāda is not included in the Bodhyaṅgas (bodhyaṅga, factors of enlightenment). Some teachers say that this is Śraddhā (śraddhā, faith) and Śīla (śīla, discipline), which should also be included in the Bodhyaṅgas. When cultivating the Bodhyaṅgas, one will surely obtain Prasāda. How many kinds of Prasāda are there? In which stage can it be obtained? What is its substance? Is it Sāsrava (sāsrava, with outflows) or Anāsrava (anāsrava, without outflows)? Verse: There are four kinds of Prasāda, namely Buddha, Dharma, Saṃgha, and Śīla. Seeing the three, one obtains Dharma and Śīla; seeing the Path, one also obtains Buddha and Saṃgha. Dharma refers to the entirety of the three Truths, the path of Bodhisattvas and Pratyekabuddhas. Faith and discipline are its substance; all four are only Anāsrava. Treatise: The scriptures say that there are four kinds of Prasāda in total: 1. Prasāda in the Buddha; 2. Prasāda in the Dharma; 3. Prasāda in the Saṃgha; 4. Noble Śīla. When seeing the three Truths (satya, truths) in the Darśanamārga (darśanamārga, path of seeing), one can only obtain Dharma Prasāda and Śīla Prasāda each time. When seeing the Mārga-satya (mārga-satya, Truth of the Path), one can also obtain Buddha Prasāda and Saṃgha Prasāda. That is, when seeing the Duḥkha-satya (duḥkha-satya, Truth of Suffering), one can obtain Noble Śīla (ārya-śīla, noble discipline) and Dharma Prasāda. Then, for what kind of Dharma and in what way can one obtain Dharma Prasāda? That is, only in the Truth of Suffering, realizing that only Dharma (dharma, teachings) exists, and there is no real Sattva (sattva, sentient being), thereby generating firm faith. Similarly, when seeing the Samudaya-satya (samudaya-satya, Truth of Origin), one can only obtain the two kinds of Prasāda as before. Realizing that only Samudaya-dharma (samudaya-dharma, Dharma of Origin) can be the cause of suffering, and there is no internal controller, thereby generating firm faith. After this, when seeing the Nirodha-satya (nirodha-satya, Truth of Cessation), one can only obtain the two kinds of Prasāda as before. Realizing that only Nirodha-dharma (nirodha-dharma, Dharma of Cessation) is true Nirvāṇa (nirvāṇa, cessation), worthy of following and seeking, thereby generating firm faith. After this, when seeing the Mārga-satya, one can also obtain Buddha Prasāda and Saṃgha Prasāda. For the Aśaikṣa-dharmas (aśaikṣa-dharma, Dharma of No More Learning) in the Saṃtāna (saṃtāna, continuum) of the Buddha (buddha, Buddha), one obtains Buddha Prasāda; for the Śaikṣa-dharmas (śaikṣa-dharma, Dharma of Learning) and Aśaikṣa-dharmas in the Saṃtāna of the Saṃgha (saṃgha, Saṃgha), one obtains Saṃgha Prasāda. The word 'also' is to show that when seeing the Mārga-satya, one can also obtain Noble Śīla and Dharma Prasāda. Realizing that only Mārga-dharma (mārga-dharma, Dharma of the Path) is the cause of attaining cessation, worthy of following and seeking, thereby generating firm faith. However, the Dharma that is believed in is roughly of two kinds: one is specific, and the other is general. Generally speaking, it pervades the Four Truths; specifically speaking, it is only the three Truths. Including the complete Bodhisattvamārga (bodhisattvamārga, Bodhisattva Path) and Pratyekabuddhamārga (pratyekabuddhamārga, Pratyekabuddha Path). The Bodhisattva Path only has Dharma of Learning, while the Pratyekabuddha Path pervades both Dharma of Learning and Dharma of No More Learning. If Anāsrava-śraddhā (anāsrava-śraddhā, outflow-free faith) arises from a specific Dharma, it is called non-mixed cause, belonging to Dharma Prasāda. If Anāsrava-śraddhā simultaneously arises from the Buddha and Saṃgha, it is called mixed cause, belonging to Dharma Prasāda. Therefore, when seeing the three Truths, one can only obtain Dharma Prasāda and Śīla Prasāda.

得二種。見道諦時具足得四。見道諦位為于現前得佛法僧三證凈不。非皆現得見道諦時。現行總緣諸道諦故。應知現在惟有雜緣一法證凈。乘此勢力修得未來多剎那信。于中有別緣佛法僧。或有總緣二三寶者。諸別緣者名三證凈。諸總緣者法證凈攝。道類智時修八智故。亦得三諦。法戒二種。道法忍等。三剎那中。未來唯修。道諦四種。由所信別故名有四。應知實事唯有二種。謂于佛等三種證凈。以信為體。聖戒證凈。以戒為體。故唯有二。若七支戒實唯一者。如何覺分中實事有十一。應唯有十種。或十六或多。以覺分中身語二業。說有差別及相有異正命一種雖有別說。離身語業無別體相。依有別相。前覺分中。說言實事。有十一種。雖身語業。一一有多然種類同。故各立一。如四念住。前三證凈。謂慧與信。若不雜緣。隨所緣別。雖有多種。而類同故。各立為一。此亦應然。今證凈中。依身語業。聖戒相等。及契經中。同說不缺不穿等故。總立為一。隨身語業類別分二。聖戒相同總立為一。故二與一無相違過。為依何義立證凈名。如實覺知四聖諦理。故名為證。正信三寶及妙尸羅。俱名為凈。由證得凈立證凈名。正信是心清凈相攝。可名為凈。尸羅不是清凈相攝。寧立凈名。此四皆是清凈相攝。離不信垢破戒垢故。

【現代漢語翻譯】現代漢語譯本得二種（兩種證凈）。見道諦（Dukkha-nirodha-gāmini-paṭipadā-magga，滅苦之道）時具足得四（四種證凈）。見道諦位，是否于現前得佛、法、僧三證凈（三種對佛、法、僧的清凈證悟）？並非皆現得見道諦時，現行總緣諸道諦故。應知現在唯有雜緣一法證凈。乘此勢力修得未來多剎那信。于中有別緣佛、法、僧，或有總緣二三寶者。諸別緣者名三證凈，諸總緣者法證凈攝。道類智（Dukkha-nirodha-gāmini-paṭipadā-magga-ñāṇa，對滅苦之道的理解）時修八智故，亦得三諦（三種真諦），法戒二種。道法忍等三剎那中，未來唯修道諦四種。由所信別故名有四。應知實事唯有二種，謂于佛等三種證凈，以信為體；聖戒證凈，以戒為體。故唯有二。若七支戒實唯一者，如何覺分（覺悟的組成部分）中實事有十一？應唯有十種，或十六或多？以覺分中身語二業，說有差別及相有異，正命（Sammā-ājīva，正當的謀生方式）一種雖有別說，離身語業無別體相。依有別相，前覺分中，說言實事有十一種。雖身語業一一有多，然種類同，故各立一，如四念住（四種專注的修行）。前三證凈，謂慧與信，若不雜緣，隨所緣別，雖有多種，而類同故，各立為一，此亦應然。今證凈中，依身語業、聖戒相等，及契經中，同說不缺等故，總立為一。隨身語業類別分二，聖戒相同總立為一，故二與一無相違過。為依何義立證凈名？如實覺知四聖諦理，故名為證。正信三寶及妙尸羅（Sīla，戒律），俱名為凈。由證得凈立證凈名。正信是心清凈相攝，可名為凈。尸羅不是清凈相攝，寧立凈名？此四皆是清凈相攝，離不信垢破戒垢故。

【English Translation】 English version Two are obtained. When seeing the Path Truth (Dukkha-nirodha-gāmini-paṭipadā-magga, the path to the cessation of suffering), all four (types of pure conviction) are fully obtained. When seeing the Path Truth, do you presently obtain the three pure convictions (clear understanding of the Buddha, Dharma, and Sangha) of the Buddha, Dharma, and Sangha? Not all are presently obtained when seeing the Path Truth, because the present activity is generally related to all Path Truths. It should be known that at present, there is only one pure conviction of mixed conditions. Relying on this power, one cultivates and obtains faith in many future moments. Among these, some specifically relate to the Buddha, Dharma, and Sangha, while others generally relate to the two or three Jewels. Those that specifically relate are called the three pure convictions; those that generally relate are included in the Dharma pure conviction. Because one cultivates the eight wisdoms at the time of Path-related wisdom (Dukkha-nirodha-gāmini-paṭipadā-magga-ñāṇa, understanding of the path to the cessation of suffering), one also obtains the three Truths (three kinds of truth), and the two types of Dharma and precepts. In the three moments of Path-Dharma-acceptance, etc., in the future, one only cultivates the four types of Path Truth. Because of the difference in what is believed, they are named as four. It should be known that in reality, there are only two types: the three pure convictions regarding the Buddha, etc., which have faith as their essence; and the noble precepts pure conviction, which has precepts as its essence. Therefore, there are only two. If the seven-branch precepts are truly only one, how can there be eleven realities in the factors of enlightenment (components of awakening)? There should only be ten types, or sixteen, or more? Because in the factors of enlightenment, bodily and verbal actions are said to have differences and different characteristics, and right livelihood (Sammā-ājīva, correct way of earning a living), although separately mentioned, has no separate entity or characteristic apart from bodily and verbal actions. Based on different characteristics, in the previous factors of enlightenment, it is said that there are eleven realities. Although each bodily and verbal action has many aspects, they are of the same kind, so each is established as one, like the four foundations of mindfulness (four types of focused practice). The previous three pure convictions, namely wisdom and faith, if not mixed, vary according to what is related to. Although there are many types, they are of the same kind, so each is established as one, and this should also be the case here. Now, in the pure convictions, based on bodily and verbal actions, the noble precepts, etc., and in the scriptures, it is said that they are not lacking, etc., so they are collectively established as one. According to the categories of bodily and verbal actions, they are divided into two; the noble precepts are the same, so they are collectively established as one. Therefore, there is no contradiction between two and one. Based on what meaning is the name 'pure conviction' established? Because one truly knows the principles of the Four Noble Truths, it is called 'conviction'. Right faith in the Three Jewels and excellent morality (Sīla, ethical conduct) are both called 'pure'. The name 'pure conviction' is established because of the conviction of purity. Right faith is included in the purity of the mind and can be called 'pure'. Morality is not included in the purity, so why establish the name 'pure'? All four are included in purity, because they are free from the defilement of disbelief and the defilement of breaking precepts.

又此四種唯無漏故。離垢無漏故立凈名。此四何緣次第如是。餘三以佛為根本故。佛于正說有功能故。于彼證凈立在最初。正說功能由悟法故。于彼證凈立為第二。現觀法藏唯聖僧故。于彼證凈立為第三。觀法藏能依聖戒故。聖戒證凈立在最後。有言佛是正說法師。是故最初立佛證凈。佛何所說愛盡涅槃。是故第二立法證凈。為誰說法為向果僧。是故第三立僧證凈。僧依聖戒而得建立。是故第四立戒證凈。有說此四猶如導師。道路商侶及所乘乘。故說此四次第如是。經言學位成就八支。無學位中具成就十。學位亦成正脫正智。何緣于彼不建立支。正脫正智以何為體。頌曰。

學有餘縛故　　無正脫智支　解脫為無為　　謂勝解惑滅　有為無學支　　即二解脫蘊　正智如覺說　　謂盡無生智

論曰。有學位中尚有餘縛。未解脫故無解脫支。非離少縛可名脫者。非無解脫體可立解脫智。故有學位不立二支。謂立支名依勝助用。在有學位既有餘縛。雖有解脫無勝助用。況勝解脫故。彼勝智亦無。故此二支非在有學。無學已脫一切縛故。依內解脫生二智故。有勝助用理可立支。有學不然。故唯成八。解脫體有二。謂有為無為。有為解脫勝解為體。無為解脫惑滅為體。前復有二。謂學無學。依七聖身說名為學。

【現代漢語翻譯】現代漢語譯本：此外，這四種證凈唯有無漏的緣故，遠離塵垢且無漏的緣故，才被立為『凈』名。這四種證凈為何以這樣的順序排列？因為其餘三種以佛（Buddha，覺悟者）為根本。佛在正確宣說佛法方面具有功能，因此，對於佛的證凈被立在最開始。正確宣說的功能源於領悟佛法，因此，對於法的證凈被立為第二。現觀法藏唯有聖僧（Sangha，僧團）才能做到，因此，對於僧的證凈被立為第三。觀法藏能夠依靠神聖的戒律（Śīla，戒律），因此，聖戒的證凈被立在最後。有人說，佛是正確宣說佛法的導師，所以最先建立佛的證凈。佛說了什麼？是愛盡涅槃（Nirvana，寂滅），所以第二建立法的證凈。為誰說法？為趨向果位的僧眾，所以第三建立僧的證凈。僧眾依靠神聖的戒律而得以建立，所以第四建立戒的證凈。有人說，這四種證凈猶如導師、道路、商侶以及所乘坐的車輛，所以說這四種證凈的順序是這樣的。經中說，有學位成就八支，無學位中具足成就十支。有學位也成就正解脫和正智，為何在那裡不建立支？正解脫和正智以什麼為體？頌文說：『有學有餘縛故，無正脫智支；解脫為無為，謂勝解惑滅；有為無學支，即二解脫蘊；正智如覺說，謂盡無生智。』論曰：有學位中尚有剩餘的束縛，沒有解脫的緣故，沒有解脫支。沒有脫離少許束縛就可以稱為解脫的。沒有解脫的本體，就不能建立解脫智。所以有學位不建立這二支。建立支的名號是依靠殊勝的助用。在有學位中，既然有剩餘的束縛，即使有解脫，也沒有殊勝的助用，更何況是殊勝的解脫，所以殊勝的智慧也沒有。所以這兩個支不在有學位中。無學位已經脫離一切束縛，依靠內在的解脫產生二智，有殊勝的助用，理應可以建立支，有學位不是這樣，所以只成就八支。解脫的本體有兩種，即有為和無為。有為解脫以殊勝的理解為本體，無為解脫以煩惱滅盡為本體。前者又有兩種，即有學和無學。依靠七聖身說名為有學。

【English Translation】 English version: Furthermore, these four kinds of purity of faith (prasāda) are only without outflows (anāsrava); because they are free from defilements and without outflows, they are established with the name 'purity'. Why are these four kinds of purity of faith arranged in this order? Because the other three have the Buddha as their root. The Buddha has the function of correctly expounding the Dharma, therefore, the purity of faith in the Buddha is established at the very beginning. The function of correct exposition arises from understanding the Dharma, therefore, the purity of faith in the Dharma is established as the second. Only the noble Sangha (Ārya-saṃgha, community of noble ones) can directly perceive the treasury of the Dharma, therefore, the purity of faith in the Sangha is established as the third. The ability to perceive the treasury of the Dharma depends on the sacred precepts (Śīla, moral conduct), therefore, the purity of faith in the sacred precepts is established last. Some say that the Buddha is the teacher who correctly expounds the Dharma, therefore, the purity of faith in the Buddha is established first. What did the Buddha speak of? The extinction of craving, Nirvana (Nirvāṇa, cessation), therefore, the purity of faith in the Dharma is established second. For whom does he expound the Dharma? For the Sangha who are progressing towards the fruits, therefore, the purity of faith in the Sangha is established third. The Sangha is established based on the sacred precepts, therefore, the purity of faith in the precepts is established fourth. Some say that these four are like a guide, a road, merchants, and the vehicle they ride, therefore, it is said that the order of these four is like this. The Sutra says that one in the stage of learning (śaikṣa) accomplishes eight limbs, while one in the stage of no-more-learning (aśaikṣa) fully accomplishes ten. One in the stage of learning also accomplishes right liberation and right knowledge, so why are limbs not established for them? What is the substance of right liberation and right knowledge? The verse says: 『Because the learner has remaining bonds, there are no limbs of right liberation and knowledge; liberation is conditioned and unconditioned, referring to superior understanding and the cessation of afflictions; the conditioned limb of the no-more-learner is the two aggregates of liberation; right knowledge is as the Awakened One said, referring to the knowledge of the exhaustion and non-arising.』 The treatise says: In the stage of learning, there are still remaining bonds, and because one is not liberated, there is no limb of liberation. One cannot be called liberated if one has not escaped from a few bonds. Without the substance of liberation, one cannot establish the knowledge of liberation. Therefore, the two limbs are not established in the stage of learning. The establishment of the name of a limb depends on superior assistance. In the stage of learning, since there are remaining bonds, even if there is liberation, there is no superior assistance, let alone superior liberation, so there is also no superior knowledge. Therefore, these two limbs are not in the stage of learning. Because the no-more-learner has escaped from all bonds, and because two kinds of knowledge arise based on inner liberation, there is superior assistance, so it is reasonable to establish limbs, but it is not so for the learner, so only eight are accomplished. There are two kinds of substance of liberation, namely conditioned and unconditioned. Conditioned liberation has superior understanding as its substance, and unconditioned liberation has the cessation of afflictions as its substance. The former again has two kinds, namely the learner and the no-more-learner. It is said to be the learner based on the seven noble persons.

依第八聖立無學名。唯有為中無學解脫。可得建立為解脫支。惑滅無為無支用故。支攝解脫復有二種。謂時不時。有差別故。有說慧心有差別故。應知此二即解脫蘊。如是已說正解脫體。正智體者謂離正見。如前覺說。即盡無生。前名菩提。今名正智。所言無學心解脫者。心於何位正解脫耶。為于未來現在過去。頌曰。

無學心生時　　正從障解脫

論曰。如本論說。初無學心。未來生時。從障解脫。且應思擇。本論此文。說未來言。應成煩重。說生時言。義已顯故。此責不然。隨問答故。謂先問者問無學心於何世中正得解脫。是故今答言在未來。恐彼謂通未來一切。復為簡別言是生時。或但應言生時解脫。然或有謂生時是現在。為遮彼故言未來生時。現是已生。非生時故。或就相續立解脫名。則一切未來皆名正解脫。若就行世立解脫名。則唯生時名正解脫。為別顯二義。說未來生時。諸煩重言。必顯別義理應推究。無容非撥。依如是義故有頌言。

文于義已足　　而復說余言　非無義有文　　應思求別義

雖於此位諸所有蘊皆得解脫。而但說心。然不可言有缺減失。以心所等隨從心故。染凈法中心為主故。雖無有我。而可於心假說縛者脫者等故。若已說勝義已說余。或於此中如舉喻法。舉心

【現代漢語翻譯】現代漢語譯本：

依靠第八聖道而建立無學之名。只有在有為法中，無學的解脫才能被建立為解脫支。因為惑滅的無為法沒有支的作用。支所包含的解脫又有兩種，即有時和非時，因為有差別。有人說，這是因為智慧和心有差別。應該知道這兩種就是解脫蘊。像這樣已經說了真正的解脫體。真正的智慧體，就是遠離正見，如前面覺悟所說，就是盡智和無生智。前面叫做菩提（覺悟），現在叫做正智（正確的智慧）。所說的無學心解脫，心在哪個階段真正解脫呢？是在未來、現在還是過去？頌說：

『無學心生時，正從障解脫。』

論說：如本論所說，最初的無學心，在未來生起的時候，從障礙中解脫。且應該思考，本論的這段文字，說『未來』，應該會顯得重複，因為說『生時』，意義已經很明顯了。這種責難是不對的，因為這是隨著問答而說的。因為先提問的人問無學心在哪個時間真正得到解脫，所以現在回答說在未來。恐怕他認為包括未來的一切，所以又爲了區分而說是『生時』。或者只應該說『生時解脫』。然而或許有人認為生時是現在，爲了遮止這種觀點，所以說『未來生時』。現在是已經生起，不是生時。或者就相續而建立解脫之名，那麼一切未來都叫做真正的解脫。如果就行世而建立解脫之名，那麼只有生時叫做真正的解脫。爲了分別顯示這兩種意義，所以說『未來生時』。所有重複的言語，必定顯示特別的意義，應該推究，不能否定。依據這樣的意義，所以有頌說：

『文于義已足，而復說余言，非無義有文，應思求別義。』

雖然在這個階段，所有蘊都得到解脫，但是隻說心。然而不能說有缺少或缺失。因為心所等隨著心。在染污和清凈的法中，心是主要的。雖然沒有我，但是可以對心假說縛者、脫者等。如果已經說了勝義，已經說了其餘，或者在這裡像舉例一樣，舉心。

【English Translation】 English version:

The name of 'non-learning' (無學, Wúxué) is established based on the eighth noble path. Only in conditioned phenomena (有為, Yǒuwéi) can the liberation of a non-learner be established as a limb of liberation. Because the unconditioned (無為, Wúwéi) state of the cessation of defilements has no function of limbs. The liberation included in the limbs is again of two kinds, namely, 'sometimes' and 'not sometimes,' because there is a difference. Some say that this is because there is a difference between wisdom and mind. It should be known that these two are the aggregates of liberation. Thus, the true nature of liberation has been spoken of. The true nature of wisdom is the separation from right view, as previously explained regarding enlightenment, which is the exhaustion of knowledge (盡智, Jìnzhì) and non-arising knowledge (無生智, Wúshēngzhì). The former is called Bodhi (菩提, Pútí, enlightenment), and the latter is now called Right Wisdom (正智, Zhèngzhì). Regarding the so-called liberation of the non-learning mind, in which stage does the mind truly liberate? Is it in the future, present, or past? The verse says:

'When the non-learning mind arises, it is truly liberated from obstructions.'

The treatise says: As stated in the original treatise, the initial non-learning mind, when arising in the future, is liberated from obstructions. Furthermore, it should be considered that the statement 'future' in this passage of the original treatise should appear redundant, because the meaning is already clear by saying 'when arising.' This criticism is incorrect, because it follows the question and answer. Because the questioner first asked in which time the non-learning mind truly attains liberation, the answer now says 'in the future.' Fearing that he might think it includes everything in the future, it is further distinguished by saying 'when arising.' Or it should only be said 'liberation when arising.' However, perhaps someone might think that 'when arising' is the present, so to prevent this view, it says 'future when arising.' The present is already arisen, not 'when arising.' Or, based on the continuum, the name of liberation is established, then all future is called true liberation. If the name of liberation is established based on the course of existence, then only 'when arising' is called true liberation. To separately show these two meanings, it says 'future when arising.' All redundant words must show a special meaning, which should be investigated and not denied. Based on this meaning, there is a verse that says:

'The text is already sufficient in meaning, but further words are spoken; there are no meaningless words in the text, one should think and seek a separate meaning.'

Although at this stage, all aggregates are liberated, only the mind is mentioned. However, it cannot be said that there is a lack or deficiency. Because mental factors and so on follow the mind. In defiled and pure dharmas, the mind is the main thing. Although there is no self, one can falsely say 'bound one,' 'liberated one,' etc., regarding the mind. If the ultimate meaning has been spoken, and the rest has been spoken, or here, like giving an example, the mind is given as an example.

一法令類思余。雖諸學心亦于生位從障解脫。而論但說初無學心生時脫者。據無餘斷證解脫故。又此唯說純解脫故。此中有心是自性解脫。非相續解脫。應作四句。有學無漏無學世俗。無學無漏余世俗心。如次應知四句差別。此中雖舉正生剎那。而實未來皆得解脫。與正生者生障同故。依此勢力所修未來世俗善根。亦得解脫。依凈相續彼得生故。為重顯示初無學心未來生時從障解脫。是故本論復作是言。謂無間道現趣已滅。及解脫道現趣已生。爾時無學心名從障解脫。無間道者謂金剛定。並定眷屬。臨過去位立以現名。次後施設過去名故。趣已滅者顯在正滅。鄰次必入已滅位故。解脫道者謂初盡智並智眷屬。臨現在位立以現名。次後施設現在名故。趣已生者顯在正生。鄰次必入已生位故。言爾時者。謂正滅生時。無學心者初盡智俱趣。從障解脫者。非唯煩惱障。色無色界感生果業。亦是爾時所脫慞故。此業亦障阿羅漢得。由此古昔諸大論師。咸作是言。業于得忍不還應果。極為障礙。作如是釋本論所言。則已釋經心解脫義。道於何位令生障斷。頌曰。

道唯正滅位　　能令彼障斷

論曰。唯言為顯正滅非余。如生未生道俱解脫。非滅已滅俱令障斷。寧知正滅位能斷障非余。以說道正生正從障脫故。道未生位

【現代漢語翻譯】現代漢語譯本：一法令類思余（Ekalingasutra）：即使有學之心也能在生位時從障礙中解脫，但論典只說初無學之心生起時解脫，是因為根據無餘斷證的解脫的緣故。而且這裡只說了純粹的解脫的緣故。這裡面有心是自性解脫，不是相續解脫。應該作四句分別：有學無漏、無學世俗，無學無漏、其餘世俗心。應該知道這四句的差別。這裡雖然舉了正生剎那，但實際上未來都能得到解脫，因為與正生者有相同的生障。依靠這種勢力所修的未來世俗善根，也能得到解脫，因為依靠清凈的相續，他們能夠生起。爲了再次顯示初無學之心未來生起時從障礙中解脫，所以本論又這樣說：『所謂無間道現趣已經滅盡，以及解脫道現趣已經生起。』這時，無學之心名為從障礙中解脫。無間道指的是金剛定（Vajrasamadhi），以及定的眷屬，臨近過去位，所以立為『現』名，之後才施設過去的名字。『趣已滅者』，顯示在正滅的時候，鄰近的次第必定進入已滅的位。解脫道指的是初盡智（ksaya-jnana），以及智的眷屬，臨近現在位，所以立為『現』名，之後才施設現在的名字。『趣已生者』，顯示在正生的時候，鄰近的次第必定進入已生的位。所說的『爾時』，指的是正滅生的時候。『無學心者』，指的是初盡智同時生起。『從障解脫者』，不僅僅是煩惱障，色無色感生果的業，也是這時所脫離的障礙。這種業也會障礙阿羅漢的獲得。因此，古代的各位大論師都這樣說：『業對於得忍（ksanti）、不還（anagamin）應果（arhatship），是極大的障礙。』這樣解釋本論所說，就已經解釋了經中『心解脫』的意義。道在什麼位能使生障斷除？頌說：『道唯正滅位，能令彼障斷。』論說：唯字是爲了顯示正滅而不是其餘。例如生、未生的道都能解脫，但滅、已滅的道都不能使障礙斷除。憑什麼知道正滅位能斷除障礙而不是其餘？因為說道正生時，正從障礙中解脫的緣故。道在未生位時。

【English Translation】 English version: Ekalingasutra: Even the mind of a learner (Siksa-citta) can be liberated from obstacles at the stage of arising, but the treatise only speaks of liberation when the initial non-learning mind (Asaiksa-citta) arises, because it is based on the liberation of complete cessation and realization. Moreover, it only speaks of pure liberation here. In this context, some minds are liberated by their very nature (Svabhava-vimoksa), not by continuity (Samtanavimoksa). Four distinctions should be made: the learner's unconditioned (Anasrava), the non-learner's mundane (Laukika), the non-learner's unconditioned, and other mundane minds. The differences between these four distinctions should be understood accordingly. Although the moment of actual arising (Pratyutpanna) is mentioned here, in reality, liberation can be attained in the future, because it shares the same obstacle to arising as the one who is actually arising. The mundane wholesome roots (Kusalamula) cultivated in the future based on this power can also be liberated, because they can arise based on the pure continuum (Visuddha-samtana). To further illustrate that the initial non-learning mind is liberated from obstacles when it arises in the future, this treatise further states: 'That is, the immediate path (Anantarya-marga) that is currently approaching has ceased, and the path of liberation (Vimukti-marga) that is currently approaching has arisen.' At this time, the non-learning mind is said to be liberated from obstacles. The immediate path refers to the Vajrasamadhi (Vajrasamadhi), along with its retinue, which is designated as 'current' (Pratyutpanna) when it is close to the past stage, and the name 'past' is assigned afterward. 'Approaching cessation' (Niruddha) indicates the moment of actual cessation, and the adjacent sequence will inevitably enter the stage of cessation. The path of liberation refers to the initial knowledge of exhaustion (Ksaya-jnana), along with its retinue, which is designated as 'current' when it is close to the present stage, and the name 'present' is assigned afterward. 'Approaching arising' indicates the moment of actual arising, and the adjacent sequence will inevitably enter the stage of arising. The term 'at that time' refers to the moment of actual cessation and arising. 'Non-learning mind' refers to the simultaneous arising of the initial knowledge of exhaustion. 'Liberated from obstacles' refers not only to the obstacle of afflictions (Klesavarana), but also to the karma (Karma) of the form and formless realms that causes rebirth, which is also the obstacle that is removed at that time. This karma also obstructs the attainment of Arhatship (Arhat). Therefore, ancient great masters have said: 'Karma is a great obstacle to attaining forbearance (Ksanti), non-returning (Anagamin), and the fruit of Arhatship.' Interpreting the treatise in this way has already explained the meaning of 'mind liberation' in the sutras. In what stage does the path cause the obstacle to arising to be severed? The verse says: 'The path only at the moment of actual cessation, can cause that obstacle to be severed.' The treatise says: The word 'only' is to show that it is actual cessation and not the rest. For example, the path that is arising or not yet arising can be liberated, but the path that has ceased or already ceased cannot cause the obstacle to be severed. How do we know that the moment of actual cessation can sever the obstacle and not the rest? Because it is said that when the path is actually arising, it is actually liberated from the obstacle. When the path is in the stage of not yet arising.

未得解脫。道已生位已得解脫。俱不可立正解脫名。若道正滅時不能斷障。如何道生位得正脫名。故正滅時道能斷障。於前后位斷用定無如何未生亦名解脫。與正生者生障同故。如世現見開水路時。近水遠水皆言離障。如是既見能斷惑道身中已生。亦應可說近心遠心皆得解脫或如正起初無學心。有得正生名正解脫。如是彼類未來所修。無漏心等有得起故。定不生法。尚得名為正得解脫。況當生者。此中所說正解脫言顯已解脫心今正得解脫如是所說豈不相違。已解脫言據自性解脫。今解脫言據從障解脫。所望各異。何義相違。或已解脫言。據本有解脫據在身行世。說今解脫言。由此所言無相違失。諸行世者皆解脫耶。不爾。要勤破生障者有餘師說。正解脫時。亦得名為心已解脫。性是已舍煩惱障故。理必應然。以解脫道依無煩惱相續轉故。已出障故名已解脫。今行世故名今解脫。由此所說互不相違。經說心從貪。今得解脫此。所言解脫其義云何。為是令心與貪相離。為令貪性不復緣心。心名有貪。為相應故。為所緣故。為得隨故。若相應故。應唯染心。名得解脫。便違自宗。說離貪心得解脫故。又若此法與彼相應。必定無容令此離彼。心應畢竟不解脫貪。若所緣故。應染污心亦得解脫。理不應說貪相應心名為解脫。又彼

【現代漢語翻譯】現代漢語譯本未得解脫（vimoksha）。如果道（marga）已生起，就已經得到解脫，那麼就不能安立『正解脫』這個名稱。如果道在正滅的時候不能斷除障礙（avarana），那麼道在生起的時候，怎麼能得到『正解脫』這個名稱呢？所以，道在正滅的時候能夠斷除障礙。在道生起的前後階段，斷除障礙的作用是確定的，那麼為什麼道還沒有生起的時候，也稱為解脫呢？這是因為與正在生起的障礙相同。就像世間所見，開通水路的時候，靠近水源的水和遠離水源的水，都可以說是離開了障礙。這樣，既然見到能夠斷除煩惱的道在自身中已經生起，也應該可以說靠近心和遠離心的部分都得到了解脫。或者像剛剛生起的最初的無學心（asaiksha-citta），有得到『正生』這個名稱，稱為『正解脫』。這樣，那些未來所修的無漏心等，因為有得到生起的機會，即使是決定不會生起的法，尚且可以稱為『正得解脫』，更何況是那些將要生起的法呢？這裡所說的『正解脫』，是顯示已經解脫的心現在正在得到解脫。這樣說難道不是自相矛盾嗎？『已解脫』是根據自性解脫（prakriti-vimoksha）來說的，『今解脫』是根據從障礙解脫（paryaya-vimoksha）來說的，所指望的不同，有什麼矛盾呢？或者『已解脫』是根據本有的解脫來說的，根據在身中修行來說，說『今解脫』，因此這樣說沒有相違背的過失。難道所有在身中修行的人都解脫了嗎？不是這樣的。一定要勤奮破除生起障礙的人才能解脫。有些老師說，在『正解脫』的時候，也可以稱為心已經解脫，因為其自性是已經捨棄了煩惱障礙。道理必定是這樣的，因為解脫道是依靠沒有煩惱的相續而運轉的。因為已經脫離了障礙，所以稱為『已解脫』，因為現在正在修行，所以稱為『今解脫』。因此這樣說互相沒有矛盾。《經》中說，心從貪慾中現在得到解脫，這裡所說的解脫，它的含義是什麼呢？是爲了讓心與貪慾相分離，還是爲了讓貪慾的性質不再緣於心，心被稱為有貪慾，是因為與貪慾相應，還是因為是貪慾所緣的對象，還是因為得到了隨順貪慾的機會？如果是與貪慾相應，那麼只有染污的心才能稱為得到解脫，這就違背了你們自己的宗義，因為你們說離開貪慾的心才能得到解脫。而且如果這個法與那個法相應，必定沒有辦法讓這個法離開那個法，心應該永遠不能從貪慾中解脫。如果是貪慾所緣的對象，那麼染污的心也應該得到解脫，不應該說與貪慾相應的心稱為解脫。而且那個

【English Translation】 English version Not having attained liberation (vimoksha). If the path (marga) has already arisen, and liberation has already been attained, then the name 'right liberation' cannot be established. If the path cannot sever the obstructions (avarana) at the very moment of its cessation, how can the path attain the name 'right liberation' at the moment of its arising? Therefore, the path can sever the obstructions at the very moment of its cessation. The function of severing obstructions is definite in the stages before and after the arising of the path, so why is it also called liberation when the path has not yet arisen? This is because it is the same as the obstructions that are currently arising. Just as it is seen in the world that when a waterway is opened, both the water near the source and the water far from the source can be said to be free from obstructions. In this way, since it is seen that the path capable of severing afflictions has already arisen in the body, it should also be possible to say that both the parts near and far from the mind have attained liberation. Or, like the very first non-learning mind (asaiksha-citta) that has just arisen, it has the name of attaining 'right arising', and is called 'right liberation'. In this way, those non-outflow minds, etc., that will be cultivated in the future, because they have the opportunity to arise, even if it is a dharma that is definitely not going to arise, it can still be called 'rightly attaining liberation', let alone those that are about to arise? The 'right liberation' mentioned here shows that the mind that has already been liberated is now in the process of attaining liberation. Isn't this contradictory? 'Already liberated' is based on self-nature liberation (prakriti-vimoksha), and 'now liberated' is based on liberation from obstructions (paryaya-vimoksha). The expectations are different, so what contradiction is there? Or 'already liberated' is based on the inherent liberation, based on practice in the body, and 'now liberated' is spoken of. Therefore, there is no fault of contradiction in this statement. Are all those who practice in the body liberated? Not so. One must diligently break through the obstructions to arising in order to be liberated. Some teachers say that at the time of 'right liberation', it can also be called the mind having already been liberated, because its self-nature is having already abandoned the afflictive obstructions. The principle must be so, because the path of liberation relies on the continuous turning of non-affliction. Because it has already escaped the obstructions, it is called 'already liberated', and because it is currently practicing, it is called 'now liberated'. Therefore, these statements do not contradict each other. The Sutra says that the mind now attains liberation from greed. What is the meaning of liberation mentioned here? Is it to separate the mind from greed, or to prevent the nature of greed from arising in the mind, the mind is called greedy, because it is in accordance with greed, or because it is the object of greed, or because it has obtained the opportunity to follow greed? If it is in accordance with greed, then only the defiled mind can be called liberated, which contradicts your own doctrine, because you say that the mind that is free from greed can attain liberation. Moreover, if this dharma is in accordance with that dharma, there is definitely no way to separate this dharma from that dharma, and the mind should never be able to be liberated from greed. If it is the object of greed, then the defiled mind should also be liberated, and it should not be said that the mind in accordance with greed is called liberation. Moreover, that

貪性若緣此心。無暫不緣及余緣義。如何可說心脫彼貪。若得隨故。應有學心亦名有貪。依止貪得所隨相續而現起故。正理論者作如是言。唯離貪心今得解脫。何等名曰有貪離貪二種心相。謂心若與貪相應者名有貪心。若不相應亦不為貪。同類因者名離貪心。乃至有癡離癡亦爾。既說離貪心得解脫。即立解脫唯不染心。然不染心總有四種。謂有漏中分善無記。及無漏中分學無學。言離貪心今解脫者。今解脫有二。謂行世相續諸有漏心。一切皆有相續解脫。加行得者亦許兼有行世解脫。諸無漏心。一切皆有行世解脫。無學攝者。亦許兼有相續解脫。如契經中。說有三界。謂斷離滅。於前所說二解脫中。此何為體。如是三界。差別云何。頌曰。

無為說三界　　離界唯離貪　斷界斷余結　　滅界滅彼事

論曰。斷等三界即分前說。無為解脫以為自體。然三界體約假有異。若就實事則無差別。云何名為約假有異。謂離貪結名為離界。斷餘八結名為斷界。滅餘一切貪等諸結所繫事體名為滅界。何緣三界如是差別。謂有漏法總略有三。一者能系而非能染。二者能系亦是能染。三者非二順系染法。斷此三法所證無為。如次名為斷等三界。有餘師說。唯斷能系。別有無為。斷余不爾。彼說能繫有緣八結。有緣愛結。有緣

【現代漢語翻譯】現代漢語譯本：如果貪的性質與心相關聯，沒有片刻不關聯以及與其他事物關聯的情況，那麼怎麼能說心擺脫了貪呢？如果心能夠隨順貪，那麼有學之心也應該被稱為有貪，因為它依賴於貪而相續生起。正理論者這樣說：只有遠離貪的心才能獲得解脫。什麼叫做有貪和離貪這兩種心的狀態呢？如果心與貪相應，就叫做有貪心；如果不相應，也不為貪所染，並且具有與離貪心同類的因，就叫做離貪心。乃至有癡和離癡也是如此。既然說離貪心得解脫，就是說解脫僅僅是不染污的心。然而，不染污的心總共有四種，即有漏中的善和無記，以及無漏中的有學和無學。說離貪心現在解脫，這個『現在解脫』有兩種，即行於世間的相續諸有漏心，一切都有相續解脫；通過加行得到的，也允許兼有行世解脫。諸無漏心，一切都有行世解脫；無學所攝的，也允許兼有相續解脫。如同契經中所說，有三種界，即斷界、離界、滅界。對於前面所說的兩種解脫，這三種界以什麼為體？這三種界的差別是什麼呢？頌文說：『無為說三界，離界唯離貪，斷界斷余結，滅界滅彼事。』論曰：斷界、離界、滅界這三種界，就是劃分前面所說的無為解脫作為自體。然而，這三種界的體性是就假立而言有差異，如果就真實的事物而言，則沒有差別。什麼叫做就假立而言有差異呢？就是說，遠離貪結叫做離界；斷除其餘八個結叫做斷界；滅除其餘一切貪等諸結所繫的事體叫做滅界。為什麼這三種界有這樣的差別呢？因為有漏法總的來說有三種：第一種是能夠繫縛但不能染污；第二種是能夠繫縛也是能夠染污；第三種是非前兩種，而是順於繫縛和染污的法。斷除這三種法所證得的無為，依次叫做斷界、離界、滅界。有其他論師說，僅僅是斷除能夠繫縛的法，才別有無為，斷除其餘的則不然。他們說，能夠繫縛的法有緣於八個結，有緣于愛結，有緣于...

【English Translation】 English version: If the nature of greed is associated with the mind, and there is no moment when it is not associated, as well as being associated with other things, how can it be said that the mind is liberated from greed? If the mind can follow greed, then the mind of a learner (有學心, you xue xin, a mind still in the process of learning and practicing the Dharma) should also be called greedy, because it arises in a continuous stream dependent on greed. The Sautrāntikas (正理論者, zheng li lun zhe, those who uphold the teachings of the sutras) say this: only a mind that is free from greed can attain liberation. What are the characteristics of these two types of minds, greedy and free from greed? If the mind is associated with greed, it is called a greedy mind; if it is not associated, and is not tainted by greed, and has a cause similar to that of a mind free from greed, it is called a mind free from greed. The same applies to ignorance and freedom from ignorance. Since it is said that a mind free from greed attains liberation, it means that liberation is only the unpolluted mind. However, there are four types of unpolluted minds in total: wholesome and neutral minds within the realm of desire (有漏, you lou, the realm of existence subject to outflows), and the minds of learners and non-learners within the realm of no outflows (無漏, wu lou, the realm of existence free from outflows). Saying that a mind free from greed now attains liberation, this 'now liberation' has two aspects: the continuous stream of defiled minds that exist in the world, all have continuous liberation; those obtained through effort are also allowed to have worldly liberation. All undefiled minds have worldly liberation; those included in the non-learners are also allowed to have continuous liberation. As it is said in the sutras, there are three realms: the realm of cessation (斷界, duan jie, the realm of cutting off), the realm of separation (離界, li jie, the realm of separation), and the realm of extinction (滅界, mie jie, the realm of extinction). Regarding the two types of liberation mentioned earlier, what is the essence of these three realms? What are the differences between these three realms? The verse says: 『The three realms are spoken of as unconditioned (無為, wu wei, unconditioned), the realm of separation is only separation from greed, the realm of cessation is the cessation of other fetters, the realm of extinction is the extinction of those things.』 The treatise says: The three realms of cessation, separation, and extinction are the division of the unconditioned liberation mentioned earlier as their essence. However, the nature of these three realms differs in terms of conceptual designation; if we speak of real entities, there is no difference. What is meant by differing in terms of conceptual designation? It means that separation from the fetter of greed is called the realm of separation; cutting off the remaining eight fetters is called the realm of cessation; extinguishing the entities associated with all the remaining fetters such as greed is called the realm of extinction. Why do these three realms have such differences? Because defiled dharmas (有漏法, you lou fa, defiled phenomena) can be generally divided into three types: the first is that which can bind but cannot defile; the second is that which can both bind and defile; the third is neither of the previous two, but is a dharma that accords with binding and defilement. The unconditioned attained by cutting off these three types of dharmas is successively called the realm of cessation, the realm of separation, and the realm of extinction. Other teachers say that only the cutting off of that which can bind is a separate unconditioned, and cutting off the rest is not. They say that that which can bind is related to the eight fetters, related to the fetter of love, related to...

餘事。斷此三種所證無為。如次名為斷等三界。有餘師說。唯斷能染別有無為。斷余不爾。彼師說愛有緣八結。有緣愛結。有緣餘事。斷此三種所證無為。如次名為斷等三界。隨所繫事別得擇滅。故三說中初說為善。準此已釋諸契經中斷離滅想三相差別。或初業地我當斷想。名為斷想。若離染地我正斷想。名為離想。若已辦地我已斷想。名為滅想。或於已受蘊重擔中。見不捨過起欲舍想。名為斷想。以舍與斷名差別故。若於余蘊不復生中。見勝功德起欲求想。名為滅想。不生與滅名差別故。既得離染清凈相續。于諸蘊法無所顧戀。于般涅槃見靜妙想。名為離想。無戀與離名差別故。若事能厭必能離耶。不爾。云何。頌曰。

厭緣苦集慧　　離緣四能斷　相對互廣狹　　故應成四句

論曰。唯緣苦集所起忍智。說名為厭。余則不然。四諦境中所起忍智。能斷惑者皆得離名。廣狹有殊故成四句。有厭非離。謂緣苦集不令惑斷所有忍智緣厭境故。非離染故。應知此中先離欲染后見諦者。苦集法忍及見道中苦智集智。但名為厭。緣厭境故。忍不名離。惑先斷故。智不名離。非斷治故。並修道中加行解脫。勝進道攝。苦智集智。但名為厭。緣厭境故。不名為離。非斷治故。有離非厭。謂緣滅道能令惑斷所有忍智慧離

【現代漢語翻譯】現代漢語譯本：還有，斷除這三種所證的無為法，依次被稱為斷等三界。有些老師說，只有斷除能染污的煩惱，才別有無為法，斷除其他的則不然。那位老師說，愛有緣於八結（指八種煩惱的束縛），有緣于愛結，有緣于其他事物。斷除這三種所證的無為法，依次被稱為斷等三界。隨著所繫縛的事物不同，分別得到擇滅（通過智慧選擇而達到的寂滅）。因此，三種說法中，最初的說法是最好的。根據這個原則，已經解釋了各種契經中，斷想、離想、滅想這三種相的區別。或者，在初業地（初學者階段），產生『我應當斷除』的想法，這叫做斷想。如果在離染地（遠離染污的階段），產生『我正在斷除』的想法，這叫做離想。如果已辦地（已經完成修行階段），產生『我已經斷除』的想法，這叫做滅想。或者，對於已經承受的蘊重擔（構成生命的五種要素），看到不捨棄的過患，產生想要捨棄的想法，這叫做斷想。因為『捨棄』和『斷除』名稱不同。如果在其餘的蘊不再生起中，看到殊勝的功德，產生想要追求的想法，這叫做滅想。因為『不生』和『滅』名稱不同。既然得到了離染清凈的相續，對於各種蘊法沒有什麼顧戀，對於般涅槃（完全的寂滅）看到寂靜美妙的想法，這叫做離想。因為『無戀』和『離』名稱不同。如果一件事能夠令人厭惡，就一定能夠令人遠離嗎？不一定。為什麼？頌說：『厭惡緣于苦集（苦諦和集諦）的智慧，遠離緣於四種能夠斷除煩惱的智慧，相對而言，彼此有廣狹的差別，所以應該形成四句。』論曰：只有緣于苦集所生起的忍智（對真理的確認和智慧），才被稱為厭惡。其餘的則不然。在四諦（苦、集、滅、道）境界中所生起的忍智，能夠斷除迷惑的，都可稱為遠離。廣狹有差別，所以形成四句。有厭惡但不是遠離，指的是緣于苦集但不使煩惱斷除的所有忍智，因為緣于厭惡的境界，而不是遠離染污的緣故。應該知道，這裡先離欲染后見諦（先斷除慾望的染污，然後證悟真理）的人，對於苦集法忍以及見道（證悟真理的道路）中的苦智集智，只稱為厭惡，因為緣于厭惡的境界。忍不稱為遠離，因為迷惑先被斷除的緣故。智不稱為遠離，因為不是斷除煩惱的對治法。並且修道（修行的道路）中，包括加行解脫（通過努力修行而解脫），勝進道（更加精進的道路）所攝的苦智集智，只稱為厭惡，因為緣于厭惡的境界，不稱為遠離，因為不是斷除煩惱的對治法。有遠離但不是厭惡，指的是緣于滅道（滅諦和道諦）能夠使煩惱斷除的所有忍智，能夠遠離。

【English Translation】 English version: Furthermore, the unconditioned dharmas attained by severing these three are sequentially named 'severance,' etc., of the three realms. Some teachers say that only the severance of defiling afflictions constitutes a distinct unconditioned dharma; severing others does not. That teacher says that love is conditioned by the eight bonds (referring to the eight fetters of afflictions), conditioned by the bond of love, and conditioned by other things. The unconditioned dharmas attained by severing these three are sequentially named 'severance,' etc., of the three realms. Depending on the things to which one is bound, one attains selective cessation (Nirvana achieved through wise choice). Therefore, among the three statements, the initial one is the best. Based on this principle, the differences among the three aspects of 'thought of severance,' 'thought of detachment,' and 'thought of cessation' in various sutras have already been explained. Alternatively, in the initial stage of practice (for beginners), the thought 'I should sever' is called 'thought of severance.' In the stage of detachment from defilements (being away from defilements), the thought 'I am severing' is called 'thought of detachment.' In the stage of accomplishment (having completed practice), the thought 'I have severed' is called 'thought of cessation.' Or, regarding the heavy burden of the aggregates (Skandhas, the five elements constituting life) already borne, seeing the fault of not abandoning them and generating the desire to abandon them is called 'thought of severance,' because 'abandoning' and 'severing' have different names. If, in the non-arising of the remaining aggregates, one sees superior merits and generates the desire to seek them, this is called 'thought of cessation,' because 'non-arising' and 'cessation' have different names. Since one has attained a continuum of detachment and purity, without any attachment to the various aggregate dharmas, and sees the tranquility and subtlety in Parinirvana (complete cessation), this is called 'thought of detachment,' because 'non-attachment' and 'detachment' have different names. If something is capable of causing aversion, is it necessarily capable of causing detachment? Not necessarily. Why? The verse says: 'Aversion arises from the wisdom regarding suffering and its origin (Dukkha and Samudaya), detachment arises from the four that can sever afflictions; relatively speaking, they differ in scope, thus forming four possibilities.' The treatise says: Only the forbearance and wisdom (acceptance and understanding of truth) arising from suffering and its origin are called aversion; the rest are not. The forbearance and wisdom arising in the realm of the Four Noble Truths (Dukkha, Samudaya, Nirodha, and Magga) that can sever afflictions are all called detachment. Because of the difference in scope, four possibilities are formed. There is aversion but not detachment, referring to all forbearance and wisdom that arise from suffering and its origin but do not cause the severance of afflictions, because they arise from the realm of aversion and not from detachment from defilements. It should be known that, here, for those who first detach from desire and then see the truth (first sever the defilements of desire and then realize the truth), the forbearance regarding the truth of suffering and its origin, as well as the wisdom regarding suffering and its origin in the path of seeing (the path of realizing the truth), are only called aversion, because they arise from the realm of aversion. Forbearance is not called detachment because afflictions are severed first. Wisdom is not called detachment because it is not the antidote for severing afflictions. Furthermore, in the path of cultivation (the path of practice), including the effort of liberation (liberation through diligent practice), the wisdom regarding suffering and its origin included in the path of superior progress (the path of greater diligence) is only called aversion, because it arises from the realm of aversion and is not called detachment because it is not the antidote for severing afflictions. There is detachment but not aversion, referring to all forbearance and wisdom that arise from cessation and the path (Nirodha and Magga) that can sever afflictions, capable of detachment.

染故。緣欣境故。應知此中未離欲染。入見諦者滅道法忍。及諸所有滅道類忍。並修道中無間道攝滅智道智。但名為離。是斷治故。不名為厭。緣欣境故。有厭亦離。謂緣苦集能令惑斷所有忍智。應知此中未離欲染入見諦者。苦集法忍及諸所有苦集類忍。並修道中無間道攝苦智集智。有非厭離。謂緣滅道不令惑斷所有忍智。應知此中先離欲染后見諦者。滅道法忍及見道中滅智道智。並修道中加行解脫。勝進道攝滅智道智。

說一切有部顯宗論卷第三十四大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第三十五

尊者眾賢造

三藏法師玄奘奉　詔譯

辯智品第八之一

如是已依諸道差別。建立賢聖補特伽羅。所依道中作如是說。正見正智名無學支。故於此中應審思擇。為有慧見非智。及有慧智非見而別建立見智二支。亦有。云何。頌曰。

聖慧忍非智　　盡無生非見　餘二有漏慧　　皆智六見性

論曰。慧有二種。有漏無漏。唯無漏慧立以聖名。此聖慧中八忍非智性。所以者何。非決斷性故。唯決斷義是智義故。如何八忍不能決斷。自所斷疑得隨相續生故。或求見境意樂止息。加行奢緩說名為智。諸忍正起推度意樂。加行猛利

【現代漢語翻譯】現代漢語譯本：因為貪染的緣故，因為對所喜之境生起欣樂的緣故，應當知道這裡還沒有脫離慾望的染污。入于見諦位的人，滅道法忍（指證得滅諦和道諦的法忍），以及所有滅道類忍（指證得滅諦和道諦的類忍），以及修道位中無間道所攝的滅智道智（指滅盡煩惱和證得真道的智慧），僅僅可以稱為『離』，是因為斷除煩惱的緣故。不能稱為『厭』，是因為對所喜之境生起欣樂的緣故。有些是『厭』也是『離』，指的是緣于苦諦和集諦，能夠使煩惱斷除的所有忍智。應當知道這裡還沒有脫離慾望的染污，入于見諦位的人，苦集法忍（指證得苦諦和集諦的法忍），以及所有苦集類忍（指證得苦諦和集諦的類忍），以及修道位中無間道所攝的苦智集智（指認識苦諦和集諦的智慧）。有些不是『厭』而是『離』，指的是緣于滅諦和道諦，不能使煩惱斷除的所有忍智。應當知道這裡先脫離慾望的染污，然後入于見諦位的人，滅道法忍（指證得滅諦和道諦的法忍），以及見道位中的滅智道智（指證得滅諦和道諦的智慧），以及修道位中加行道、解脫道、勝進道所攝的滅智道智（指滅盡煩惱和證得真道的智慧）。

《說一切有部顯宗論》卷第三十四大正藏第29冊 No. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第三十五

尊者眾賢造

三藏法師玄奘奉詔譯

辯智品第八之一

像這樣已經依據各種道的差別，建立了賢聖補特伽羅（指有情眾生）。在所依據的道中作這樣的說明：正見、正智稱為無學支。因此在這裡應當仔細思考，是有慧見而不是智，以及有慧智而不是見，而分別建立見、智二支嗎？也是有的。是怎樣的呢？頌文說：

『聖慧忍非智，盡無生非見，餘二有漏慧，皆智六見性。』

論中說：慧有兩種，有漏和無漏。只有無漏的慧才被稱作聖慧。這聖慧中的八忍不是智的自性。為什麼呢？因為不是決斷的自性。只有決斷的意義才是智的意義。為什麼八忍不能決斷呢？因為自己所斷的疑惑，仍然可以隨之相續產生。或者說，尋求所見的境界，意樂停止，加行遲緩，就稱作智。各種忍正起的時候，推度意樂，加行猛利。

【English Translation】 English version: Because of attachment, because of the arising of delight in the desired object, it should be known that one has not yet separated from the defilement of desire. For those who enter the stage of seeing the truth, the Dharma-kṣānti (patience with the Dharma) of extinction and the path, and all the corresponding Anvaya-kṣānti (subsequent patience) of extinction and the path, as well as the extinction-jñāna (wisdom) and path-jñāna (wisdom) included in the uninterrupted path of cultivation, are only called 'separation' because they sever afflictions. They are not called 'disgust' because of the arising of delight in the desired object. Some are both 'disgust' and 'separation,' referring to all the kṣānti (patience) and jñāna (wisdom) that, when directed towards suffering and its origin, can cause the severance of afflictions. It should be known that for those who have not yet separated from the defilement of desire and enter the stage of seeing the truth, the Dharma-kṣānti (patience with the Dharma) of suffering and its origin, and all the corresponding Anvaya-kṣānti (subsequent patience) of suffering and its origin, as well as the suffering-jñāna (wisdom) and origin-jñāna (wisdom) included in the uninterrupted path of cultivation. Some are not 'disgust' but 'separation,' referring to all the kṣānti (patience) and jñāna (wisdom) that, when directed towards extinction and the path, cannot cause the severance of afflictions. It should be known that for those who first separate from the defilement of desire and then enter the stage of seeing the truth, the Dharma-kṣānti (patience with the Dharma) of extinction and the path, and the extinction-jñāna (wisdom) and path-jñāna (wisdom) in the path of seeing, as well as the extinction-jñāna (wisdom) and path-jñāna (wisdom) included in the path of application, the path of liberation, and the path of surpassing progress in the path of cultivation.

《Abhidharma-samuccaya-vyākhyā》 Volume 34 Taisho Tripitaka Volume 29 No. 1563 《Abhidharma-samuccaya-vyākhyā》

《Abhidharma-samuccaya-vyākhyā》 Volume 35

Composed by Venerable Vasubandhu

Translated by Tripitaka Master Xuanzang under Imperial Order

Chapter 8.1: Discrimination of Wisdom

Having thus established the noble individuals based on the differences in the various paths, it is stated regarding the path on which they rely that right view and right wisdom are called the limbs of no-more-learning. Therefore, it should be carefully considered here whether there is prajñā-darśana (wisdom-seeing) that is not jñāna (wisdom), and whether there is prajñā-jñāna (wisdom-wisdom) that is not darśana (seeing), so that the two limbs of seeing and wisdom are established separately. There is. How so? The verse says:

'The noble prajñā-kṣānti (wisdom-patience) is not jñāna (wisdom), the exhaustion and non-arising are not darśana (seeing), the remaining two are defiled prajñā (wisdom), all jñāna (wisdom) has the nature of six darśana (seeing).'

The treatise says: There are two types of prajñā (wisdom), defiled and undefiled. Only undefiled prajñā (wisdom) is called noble prajñā (wisdom). Among this noble prajñā (wisdom), the eight kṣānti (patience) are not of the nature of jñāna (wisdom). Why? Because they are not of the nature of decisive judgment. Only the meaning of decisive judgment is the meaning of jñāna (wisdom). Why can't the eight kṣānti (patience) make decisive judgments? Because the doubts that they themselves sever can still arise in succession. Or, seeking the object of seeing, the intention ceases, and the effort is slow, which is called jñāna (wisdom). When the various kṣānti (patience) arise correctly, the intention is to deliberate, and the effort is vigorous.

故非智攝。而名見者。推度性故。盡及無生二智非見性。推度意樂一向止息故。所起加行極奢緩故。而名智者。決斷性故。所餘皆通智見二性。已斷自疑推度性故。謂前八忍。盡無生余。有學八智無學正見。一一皆通見智性攝。豈不忍余諸無間道亦自所治惑得隨生。無非正起。推度意樂加行猛利應非智攝。盡無生余解脫道等此相違故。皆應非見。此難不然。余無間道無自品疑得隨相續生故。有漏無間不行諦理。與斷疑得非親違故。又彼唯見曾所見境。非如八忍。極違智故。余解脫等非全息求。所起加行非極奢緩。以皆於後有所作故。由此一切皆通二種。並具推度決斷用故。諸有漏慧皆智性攝。于中唯六亦是見性。謂五染污見世正見為六。有餘師說。能發身語五識所引。及命終時意識相應善有漏慧。亦非見性。外門轉故。如能引故。勢力劣故。此亦不然。不應許故。非決定故。契經說故。謂不應許。唯內門轉。方是見性。勿聖慧中外身念住非見性攝。然契經說。于外身循身觀是見性攝。亦非決定。如五識身所引意識。如是性轉。以彼善等所引意識有時亦是不善等故。由此不應所引意識同能引五識是無分別性。如契經說。有命終時得正見俱。善心心所故說所有。意地善慧皆見性攝。于理為善。如是所說。聖有漏慧。皆擇法

【現代漢語翻譯】現代漢語譯本因此，『見』（dṛṣṭi）並非完全由『智』（jñāna）所包含。之所以稱為『見』，是因為它具有推度（推測、衡量）的性質。而盡智（kṣayajñāna，知一切煩惱已盡之智）和無生智（anutpādajñāna，知未來煩惱不生之智）這兩種智慧，不屬於『見』的範疇，因為它們推度的意樂完全止息，並且由它們所引發的加行極其緩慢，所以被稱為『智』，是因為它們具有決斷的性質。其餘的智慧則同時具有『智』和『見』的性質，因為它們已經斷除了對自身的懷疑，並且具有推度的性質。這裡指的是前八忍（八種忍），以及盡智和無生智之外的其餘有學位的八智（八種智慧）和無學位的正見（samyagdṛṣṭi）。這些都同時屬於『見』和『智』的範疇。難道不是說，在八忍之外，諸無間道（anantaryamārga，直接斷除煩惱的道）也會隨著所要對治的煩惱而生起，並非沒有正確的生起，並且推度的意樂和加行都非常猛利，不應該不屬於『智』的範疇嗎？而盡智和無生智之外的解脫道（vimuktimārga）等，情況與此相反，難道不應該都不屬於『見』的範疇嗎？這個疑問是不成立的。其餘的無間道，因為對自身品類的懷疑會隨著相續而生起，所以有漏的無間道不會直接行於諦理（satya），與斷除懷疑並非直接相違。而且，它們僅僅是見到曾經見過的境界，不像八忍那樣，與智慧極度相違。其餘的解脫道等，並非完全停止尋求，所引發的加行也並非極其緩慢，因為它們在之後還有所作為。因此，這一切都同時具有兩種性質，並且同時具有推度和決斷的作用。所有有漏的智慧都屬於『智』的範疇，其中只有六種也屬於『見』的範疇，即五種染污見（五利使）和世間正見。有些論師認為，能夠引發身語五識（五種感官意識）的智慧，以及臨命終時與意識相應的善的有漏智慧，也不屬於『見』的範疇，因為它們在外門運轉，就像能夠引發五識一樣，勢力較弱。這種說法也是不成立的，因為不應該這樣認為，也不是絕對的。經文是這樣說的，即不應該認為只有在內門運轉的智慧才屬於『見』的範疇，否則聖者的智慧中，對外身的循身觀（kāyānupassanā）就不屬於『見』的範疇了。然而，經文說，對外身的循身觀屬於『見』的範疇。也不是絕對的，就像五識身所引發的意識一樣，也是這樣運轉的，因為那些善等所引發的意識，有時也會是不善等。因此，不應該認為所引發的意識與能夠引發五識的意識一樣，是無分別性的。正如經文所說，有人在臨命終時獲得與正見俱生的善心和心所，因此說所有意地的善慧都屬於『見』的範疇，在道理上是合理的。如上所說，聖者的有漏智慧，都是擇法（dharmapravicaya，選擇法的智慧）。

【English Translation】 English version Therefore, 『vision』 (dṛṣṭi) is not entirely encompassed by 『wisdom』 (jñāna). It is called 『vision』 because it has the nature of inference (speculation, measurement). The wisdom of exhaustion (kṣayajñāna, the wisdom of knowing that all defilements are exhausted) and the wisdom of non-arising (anutpādajñāna, the wisdom of knowing that future defilements will not arise) do not belong to the category of 『vision』 because their inclination to infer is completely ceased, and the effort they generate is extremely slow. They are called 『wisdom』 because they have the nature of decisiveness. The remaining wisdoms possess both the nature of 『wisdom』 and 『vision』 because they have already cut off doubts about themselves and have the nature of inference. This refers to the previous eight acceptances (eight kṣānti), and the remaining eight wisdoms of the learners (eight jñāna) and the right view of the non-learners (samyagdṛṣṭi) other than the wisdom of exhaustion and the wisdom of non-arising. These all simultaneously belong to the categories of 『vision』 and 『wisdom』. Isn't it said that, in addition to the eight acceptances, the paths of immediate consequence (anantaryamārga, the path that directly cuts off defilements) also arise along with the defilements to be counteracted, and they do not arise without being correct, and the inclination to infer and the effort are very intense, shouldn't they not belong to the category of 『wisdom』? And the paths of liberation (vimuktimārga) etc. other than the wisdom of exhaustion and the wisdom of non-arising, the situation is the opposite of this, shouldn't they all not belong to the category of 『vision』? This question is not valid. The remaining paths of immediate consequence, because doubts about their own category arise along with the continuum, the defiled paths of immediate consequence do not directly proceed on the truths (satya), and are not directly contradictory to cutting off doubts. Moreover, they only see the realms that have been seen before, not like the eight acceptances, which are extremely contradictory to wisdom. The remaining paths of liberation etc. do not completely cease seeking, and the effort they generate is not extremely slow, because they still have something to do afterwards. Therefore, all of these simultaneously possess both natures, and simultaneously possess the function of inference and decisiveness. All defiled wisdoms belong to the category of 『wisdom』, among which only six also belong to the category of 『vision』, namely the five defiled views (five corrupting views) and the mundane right view. Some teachers say that the wisdom that can generate the five consciousnesses of body and speech (five sense consciousnesses), and the wholesome defiled wisdom that corresponds to consciousness at the time of death, also do not belong to the category of 『vision』 because they operate in the external sphere, just like they can generate the five consciousnesses, and their power is weak. This statement is also not valid, because it should not be considered this way, and it is not absolute. The scriptures say this, that it should not be considered that only wisdom that operates in the internal sphere belongs to the category of 『vision』, otherwise, in the wisdom of the saints, the contemplation of the body on the external body (kāyānupassanā) would not belong to the category of 『vision』. However, the scriptures say that the contemplation of the body on the external body belongs to the category of 『vision』. It is also not absolute, just like the consciousness generated by the five sense consciousnesses, it also operates in this way, because the consciousness generated by those wholesome etc. sometimes will also be unwholesome etc. Therefore, it should not be considered that the generated consciousness is the same as the consciousness that can generate the five sense consciousnesses, which is non-discriminating. Just as the scriptures say, someone at the time of death obtains wholesome mind and mental factors that arise together with right view, therefore it is said that all wholesome wisdom in the mental sphere belongs to the category of 『vision』, which is reasonable in principle. As mentioned above, the defiled wisdom of the saints is all discrimination of dharmas (dharmapravicaya, the wisdom of choosing dharmas).

故。並慧性攝。智有幾種。相別云何。頌曰。

智十總有二　　有漏無漏別　有漏稱世俗　　無漏名法類　世俗遍為境　　法智及類智　如次欲上界　　苦等諦為境

論曰。智有十種攝一切智。一世俗智。二法智。三類智。四苦智。五集智。六滅智。七道智。八他心智。九盡智。十無生智。如是十智總唯二種。有漏無漏性差別故。如是二智相別有三。謂世俗智法智類智。前有漏智總名世俗。瓶衣等物性可毀壞。顯在俗情故名世俗。此智多取世俗境故。多順世間俗事轉故。從多建立世俗智名。非無取勝義。順勝義事轉。然是愛境。無勝功能息內眾惑。故非無漏。惑覆出世引發世間。得世俗名。體即無智。智隨屬彼。得彼智名。意顯此名目有漏智。有說諸趣名為世俗。此智多是往諸趣因。從果為名名世俗智。有說此智無始時來。生死身中顯現而轉。由此故立世俗智名。或諸有中隨流無絕。名世俗智。以一切時隨順諸有。相續轉故。或復此智於一切境。能遍映發得世俗名。獨能遍緣一切法故。后無漏智分為二種。法類二名所目別故。此二名義如前已釋。是名二智相別成三。定心相應聖行相轉。有漏無漏二智何別。無漏于境行相明利。彼有漏智與此相違。如朅地羅余木二炭。于所燒煉勢用不同。及勝劣香能熏

【現代漢語翻譯】現代漢語譯本因此，智慧也包含在慧性之中。智慧有幾種？它們的區別是什麼？頌文說：

『智有十種總括為二，有漏和無漏的差別。有漏的稱為世俗智，無漏的名為法智和類智。世俗智普遍以一切為境界，而法智和類智，依次以欲界和上界的，苦等四諦為境界。』

論述：智慧有十種，總括了一切智慧。一是世俗智（Lokasamvrti-jnana，指認識世俗現象的智慧）。二是法智（Dharma-jnana，指認識四諦真理的智慧）。三是類智（Anvaya-jnana，指隨法智之後，認識更高層次四諦的智慧）。四是苦智（Dukkha-jnana，指認識苦諦的智慧）。五是集智（Samudaya-jnana，指認識集諦的智慧）。六是滅智（Nirodha-jnana，指認識滅諦的智慧）。七是道智（Marga-jnana，指認識道諦的智慧）。八是他心智（Paracitta-jnana，指了解他人內心的智慧）。九是盡智（Ksaya-jnana，指證得阿羅漢果，知煩惱已盡的智慧）。十是無生智（Anutpada-jnana，指證得阿羅漢果，知未來不再受生的智慧）。這十種智慧總的來說只有兩種：有漏（Sasrava，指伴隨煩惱的）和無漏（Anasrava，指沒有煩惱的），這是性質上的差別。這兩種智慧的區別有三種，即世俗智、法智和類智。

前面的有漏智總稱為世俗智。瓶子、衣服等物的性質是可以毀壞的，顯現在世俗的情感中，所以稱為世俗智。這種智慧多取世俗的境界，多順應世間的俗事運轉，所以從多數情況建立世俗智的名稱，並非沒有取勝義（Paramartha，指最高的真理），順應勝義之事運轉的情況。但它是愛（Trsna，指渴愛）的境界，沒有殊勝的功能來止息內心的各種迷惑，所以不是無漏的。迷惑覆蓋了出世的智慧，引發了世間的煩惱，因此得到世俗的名稱，其本體就是無智（Ajñana，指沒有智慧）。智慧隨屬於它，得到它的智慧的名稱。意思是說，這個名稱指的是有漏智。有人說，諸趣（Gati，指輪迴的去處）名為世俗，這種智慧多是前往諸趣的原因，從結果來命名，稱為世俗智。有人說，這種智慧從無始以來，在生死輪迴的身體中顯現而運轉，因此建立世俗智的名稱。或者說，在各種存在中隨波逐流，沒有止絕，名為世俗智，因為它在一切時隨順各種存在，相續運轉。或者說，這種智慧對於一切境界，能夠普遍地反映和發生作用，得到世俗的名稱，因為它獨自能夠普遍地緣取一切法。

後面的無漏智分為兩種，法智和類智這兩個名稱所指不同。這兩個名稱的含義如前已經解釋。這就是兩種智慧的區別，形成了三種。

與禪定相應，以聖道之行相運轉的有漏和無漏兩種智慧有什麼區別？無漏智對於境界的行相明晰銳利，而有漏智與此相反。就像朅地羅（Khadira，一種堅硬的木材）和其餘木材燒成的兩種炭，在燒煉時的作用不同。以及殊勝和低劣的香，薰染的能力不同。

【English Translation】 English version Therefore, wisdom is also included within the nature of prajna. How many kinds of wisdom are there? What are their differences? The verse says:

'Wisdom in total has ten, divided into two, Differentiated by being with outflows and without outflows. That with outflows is called conventional wisdom, That without outflows is named Dharma-wisdom and subsequent wisdom. Conventional wisdom universally takes everything as its object, While Dharma-wisdom and subsequent wisdom, In order, take the Four Noble Truths of the desire realm and the realms above as their objects.'

Treatise: There are ten kinds of wisdom, encompassing all wisdom. First is conventional wisdom (Lokasamvrti-jnana, referring to the wisdom that recognizes conventional phenomena). Second is Dharma-wisdom (Dharma-jnana, referring to the wisdom that recognizes the truth of the Four Noble Truths). Third is subsequent wisdom (Anvaya-jnana, referring to the wisdom that follows Dharma-wisdom and recognizes the Four Noble Truths at a higher level). Fourth is wisdom of suffering (Dukkha-jnana, referring to the wisdom that recognizes the truth of suffering). Fifth is wisdom of origination (Samudaya-jnana, referring to the wisdom that recognizes the truth of the origination of suffering). Sixth is wisdom of cessation (Nirodha-jnana, referring to the wisdom that recognizes the truth of the cessation of suffering). Seventh is wisdom of the path (Marga-jnana, referring to the wisdom that recognizes the truth of the path). Eighth is knowledge of the minds of others (Paracitta-jnana, referring to the wisdom that understands the minds of others). Ninth is exhaustive knowledge (Ksaya-jnana, referring to the wisdom of attaining Arhatship, knowing that afflictions are exhausted). Tenth is unarisen knowledge (Anutpada-jnana, referring to the wisdom of attaining Arhatship, knowing that future rebirth will not occur). These ten kinds of wisdom are generally only two types: with outflows (Sasrava, referring to being accompanied by afflictions) and without outflows (Anasrava, referring to being without afflictions), which is a difference in nature. The differences between these two kinds of wisdom are three, namely conventional wisdom, Dharma-wisdom, and subsequent wisdom.

The preceding wisdom with outflows is generally called conventional wisdom. The nature of things like bottles and clothes is destructible, and it manifests in conventional emotions, so it is called conventional wisdom. This wisdom mostly takes conventional objects, and mostly accords with worldly affairs, so from the majority of cases, the name of conventional wisdom is established, not that there are no cases of taking the ultimate truth (Paramartha, referring to the highest truth) and according with matters of ultimate truth. But it is the object of craving (Trsna, referring to thirst), and does not have the supreme function to stop the various confusions of the mind, so it is not without outflows. Confusion covers the wisdom of transcendence and gives rise to worldly afflictions, so it gets the name of conventional. Its substance is ignorance (Ajñana, referring to the lack of wisdom). Wisdom belongs to it, and gets its name of wisdom. The meaning is that this name refers to wisdom with outflows. Some say that the realms of existence (Gati, referring to the destinations of reincarnation) are called conventional, and this wisdom is mostly the cause of going to the realms of existence, named conventional wisdom from the result. Some say that this wisdom has manifested and operated in the bodies of samsara since beginningless time, hence the name conventional wisdom is established. Or, flowing along in various existences without ceasing is called conventional wisdom, because it accords with various existences at all times, continuously operating. Or, this wisdom can universally reflect and function in all objects, getting the name of conventional, because it alone can universally grasp all dharmas.

The subsequent wisdom without outflows is divided into two types, with the two names Dharma-wisdom and subsequent wisdom referring to different things. The meanings of these two names have been explained before. This is the difference between the two kinds of wisdom, forming three.

What is the difference between the two kinds of wisdom, with outflows and without outflows, that correspond to samadhi and operate with the characteristics of the noble path? Wisdom without outflows is clear and sharp in its characteristics towards objects, while wisdom with outflows is the opposite of this. Just like the two kinds of charcoal made from Khadira (Khadira, a kind of hard wood) and other woods, their effects during smelting are different. And the ability of superior and inferior incense to perfume is different.

用別。炎鐵草火熱勢有殊。二智相望差別亦爾。或俗智後起增上慢。無漏不然。故有差別。又世俗智與法類智。境有寬陜故有差別。謂世俗智遍以一切有為無為為所緣境。以契經說有善俗智慧遍知苦。廣說乃至。遍知虛空非擇滅故。亦有以非我行相總緣一切法為境。以契經說諸行非常一切法非我涅槃寂靜故。法智但緣欲界四諦。類智慧通緣上二界四諦。由此三智境有差別。即于如是三種智中。頌曰。

法類由境別　　立苦等四名　皆通盡無生　　初唯苦集類

論曰。法智類智由境差別。分為苦集滅道四智。何緣俗智亦緣苦等。作苦等行相。而非苦等智。由彼先以苦等行相觀苦等已。后時復容觀苦等境為樂等故。又得如是世俗智已。後緣諦疑容現行故。如是六智若無學攝。非見性者。名盡無生。此二初生唯苦集類以緣苦集六種行相。緣有頂蘊為境界故。金剛喻定若緣苦集。與此境同。緣滅道異。若爾豈不至教相違。如說於盡有初智生。從此無間能自了達。無違教失。此於盡言是有第七聲。非境第七故。謂有煩惱無餘盡故。有初智生非此智生。緣盡為境。何所違害。彼言意顯。有惑身中無此智生。要有惑盡。於前所說九種智中。頌曰。

法類道世俗　　有成他心智　于勝地根位　　去來世不知　法類

【現代漢語翻譯】現代漢語譯本用（梵語：Prayoga，意為作用）。炎鐵和草火的熱力有差別，兩種智慧的差別也是如此。有時世俗智會產生增上慢（梵語：Adhyāshaya，意為驕傲自滿），但無漏智（梵語：Anāsrava-jñāna，意為沒有煩惱的智慧）不會，所以有差別。此外，世俗智和法類智（梵語：dharma-jñāna，意為對法的理解）的所緣境有寬窄，因此也有差別。世俗智普遍以一切有為法（梵語：saṃskṛta，意為因緣和合而成的法）和無為法（梵語：asaṃskṛta，意為不依賴因緣的法）為所緣境，因為契經（梵語：sūtra，意為佛經）說有善的世俗智慧遍知苦（梵語：duḥkha，意為痛苦），乃至遍知虛空和非擇滅（梵語：asaṃkhyāta-nirodha，意為非選擇性的滅盡）。也有以非我行相（梵語：anātman，意為無我）總緣一切法為境，因為契經說諸行無常，一切法無我，涅槃寂靜。法智（梵語：dharma-jñāna，意為對法的智慧）只緣欲界（梵語：kāmadhātu，意為充滿慾望的界）的四諦（梵語：āryasatyāni，意為四聖諦），類智（梵語：anvaya-jñāna，意為類比的智慧）能通緣上二界（色界和無色界）的四諦。由此三種智慧的所緣境有差別。對於這三種智慧，頌（梵語：gāthā，意為偈頌）說：『法智類智由境別，立苦等四名，皆通盡無生，初唯苦集類。』論（梵語：abhidharma，意為論述）說：法智和類智由於所緣境的差別，分為苦、集（梵語：samudaya，意為苦的根源）、滅（梵語：nirodha，意為滅盡）、道（梵語：mārga，意為通往滅盡的道路）四智。為什麼世俗智也緣苦等，作苦等行相，而不是苦等智呢？因為他們先以苦等行相觀察苦等之後，之後又可能將苦等境觀為樂等。又因為得到這樣的世俗智后，緣諦（梵語：satya，意為真理）的疑惑可能再次出現。這六種智慧如果被無學（梵語：aśaikṣa，意為不再需要學習）所攝，不是見性者，就稱為盡智（梵語：kṣaya-jñāna，意為知煩惱已盡的智慧）和無生智（梵語：anutpāda-jñāna，意為知煩惱不再生的智慧）。這兩種智慧最初生起時，只屬於苦集類，因為它們緣苦集六種行相，以有頂蘊（梵語：bhavāgra，意為三界最高的境界）為境界。金剛喻定（梵語：vajropama-samādhi，意為如金剛般堅固的禪定）如果緣苦集，與此境界相同，緣滅道則不同。如果這樣，豈不是與教義相違背？如經中所說，在滅盡時有初智生，從此無間能自己了達。這並沒有違背教義的過失，因為這裡的『於盡』是有第七格的意義，不是境界的第七格。意思是說，因為煩惱沒有剩餘地滅盡，所以有初智生，而不是說這個智慧生起時，以滅盡為所緣境，這有什麼違背的呢？那句話的意思是說，有惑（梵語：klesha，意為煩惱）之身中不會生起這種智慧，一定要有煩惱滅盡，才能生起。在前面所說的九種智慧中，頌說：『法類道世俗，有成他心智，于勝地根位，去來世不知。』法智類智

【English Translation】 English version Use (Prayoga): The heat of iron and grass fires is different, and the difference between the two kinds of wisdom is also like that. Sometimes mundane wisdom gives rise to Adhyāshaya (increased arrogance), but Anāsrava-jñāna (untainted wisdom) does not, so there is a difference. In addition, there is a difference between mundane wisdom and dharma-jñāna (wisdom of the Dharma) because of the breadth of their objects. Mundane wisdom universally takes all conditioned (saṃskṛta) and unconditioned (asaṃskṛta) dharmas as its objects, because the sūtra says that good mundane wisdom can universally know suffering (duḥkha), and even universally know space and asaṃkhyāta-nirodha (non-selective cessation). There are also those who take the aspect of non-self (anātman) as the object of all dharmas, because the sūtra says that all actions are impermanent, all dharmas are non-self, and nirvāṇa is quiescent. Dharma-jñāna only takes the Four Noble Truths (āryasatyāni) of the desire realm (kāmadhātu) as its object, and anvaya-jñāna can universally take the Four Noble Truths of the upper two realms (form realm and formless realm) as its object. Therefore, the objects of these three wisdoms are different. Regarding these three wisdoms, the gāthā says: 'Dharma-jñāna and anvaya-jñāna are distinguished by their objects, and are named the four wisdoms of suffering, etc. They all penetrate the exhaustion and non-arising, and initially only belong to the category of suffering and accumulation.' The abhidharma says: Dharma-jñāna and anvaya-jñāna are divided into the four wisdoms of suffering, accumulation (samudaya), cessation (nirodha), and path (mārga) due to the difference in their objects. Why do mundane wisdoms also cognize suffering, etc., and take on the aspects of suffering, etc., but are not the wisdoms of suffering, etc.? Because after they first observe suffering, etc., with the aspects of suffering, etc., they may later view the objects of suffering, etc., as pleasure, etc. Also, after obtaining such mundane wisdom, doubts about the truth (satya) may arise again. If these six wisdoms are included in the aśaikṣa (those who no longer need to learn), and are not those who have seen the nature, they are called kṣaya-jñāna (wisdom of exhaustion) and anutpāda-jñāna (wisdom of non-arising). When these two wisdoms first arise, they only belong to the category of suffering and accumulation, because they cognize the six aspects of suffering and accumulation, and take the peak of existence (bhavāgra) as their object. If the vajropama-samādhi (diamond-like samādhi) cognizes suffering and accumulation, it is the same as this realm, but it is different when it cognizes cessation and path. If so, wouldn't it contradict the teachings? As it is said in the sūtra, when cessation is attained, the initial wisdom arises, and from then on, one can understand it oneself without interruption. There is no fault of contradicting the teachings, because the 'in cessation' here has the meaning of the seventh case, not the seventh case of the object. It means that because afflictions are exhausted without remainder, the initial wisdom arises, rather than saying that when this wisdom arises, it takes cessation as its object. What contradiction is there in this? The meaning of that sentence is that this wisdom will not arise in a body with klesha (afflictions), and it is necessary to have afflictions exhausted before it can arise. Among the nine wisdoms mentioned earlier, the gāthā says: 'Dharma-jñāna, anvaya-jñāna, path, and mundane wisdoms, some can become the wisdom of others' minds, but they do not know the past and future lives in the superior grounds and faculties.' Dharma-jñāna and anvaya-jñāna

不相知　　聲聞麟喻佛　如次知見道　　二三念一切

論曰。有法類道及世俗智。成他心智。余則不然。豈不道智離法類無。應但言二成他心智。理實如是。為顯他心智但知同類境。故作是言。謂為顯成此法類智。知他無漏心心所法。是道智攝。非苦集智。以無漏智決定不能知他有漏心心所故。他身無漏心心所法。細故勝故。非己有漏他心智境。其理可然。何緣己身無漏他心智。不能知他有漏心心所。于有漏境無漏智生。行相所緣異此智故。謂無漏智緣有漏時。必是總緣厭背行相。是故決定不能別緣他心心所成他心智。以諸聖智緣有漏時。必于所緣深生厭背。樂總棄捨不樂別觀。緣無漏時生欣樂故。既總觀已亦樂別觀。如有見聞非所愛事。總緣便舍不樂別緣。于所愛中則不如是。總見聞已亦樂別緣。是故於他有漏心等。必無聖智一一別觀。成緣有漏心無漏他心智。以他心智決定於他心心所法別別知故。豈不亦有。三念住攝。苦集忍智。雖有而非。但緣一法。緣多體故。又他心智有決定相。謂不知勝去來二世。並法類品不互相知。勝復有三。謂地根位。地謂下地。智不知上地心。義唯能知自地下地。根謂信解時。解脫根知。不知見至不時解脫心。位謂不還聲聞應果獨覺大覺。前前位智不知後後勝位者心。義唯能

【現代漢語翻譯】現代漢語譯本不互相瞭解的是：聲聞（Sravaka，聽聞佛法之弟子）、麟喻（Pratyekabuddha，緣覺佛）、佛（Buddha，覺悟者）。如其次第地知見道（marga，解脫之道）：二智（道智、法智）和三念住（念住，專注的修行）能知一切眾生之心。

論曰：有法類智（dharmajñāna，知曉法之智）和世俗智（saṃvṛti-satya-jñāna，知曉世俗諦之智）可以成就他心智（para-citta-jñāna，知曉他人心念之智），其他的則不然。難道不是說道智（mārgajñāna，知曉道之智）離開了法類智就無法存在嗎？應該只說二智可以成就他心智。道理確實如此。爲了顯示他心智只能知曉同類境界，所以才這樣說。這是爲了顯示成就此法類智，能知曉他人無漏（anāsrava，無煩惱）的心和心所法（caitta，心所）。這是道智所攝，不是苦智（duḥkhajñāna，知曉苦之智）和集智（samudayajñāna，知曉集之智）。因為無漏智絕對不能知曉他人有漏（sāsrava，有煩惱）的心和心所。他人身中的無漏心和心所法，因為細微和殊勝，不是自己有漏他心智的境界，這個道理是可以理解的。為什麼自己身中的無漏他心智，不能知曉他人有漏的心和心所呢？因為對於有漏境界，無漏智生起時，行相（ākāra，認知方式）和所緣（ālambana，認知對像）與此智不同。也就是說，無漏智緣有漏時，必定是總緣（sāmānya-ālambana，總體認知）和厭背行相（nirveda-ākāra，厭離的認知方式）。因此，絕對不能分別緣他人心和心所，成就他心智。因為諸聖智（ārya-jñāna，聖者的智慧）緣有漏時，必定對所緣深深厭背，喜歡總體捨棄而不喜歡分別觀察，緣無漏時則生起欣樂。既然總體觀察了，也喜歡分別觀察。如同見到或聽到不喜愛的事物，總體認知后就捨棄，不喜歡分別認知。對於喜愛的事物則不是這樣，總體見到或聽到后，也喜歡分別認知。因此，對於他人有漏的心等，必定沒有聖智一一分別觀察，成就緣有漏心的無漏他心智。因為他心智決定對他人心和心所法分別知曉。難道不是也有三念住（trīṇi smṛtyupasthānāni，三種念住）所攝的苦集忍智（duḥkha-samudaya-kṣānti-jñāna，苦集忍智）嗎？雖然有，但並非如此，因為只緣一法，緣的是多個自體。而且他心智有決定的相，就是不知曉殊勝的過去和未來二世，並且法類品（dharma-prakṛti，法的種類）之間不互相知曉。殊勝又有三種，就是地（bhūmi，境界）、根（indriya，能力）、位（avasthā，果位）。地是指下地，智不知曉上地的心，意義上只能知曉自己地和下地。根是指信解時（śraddhādhimukta，信勝解），解脫根知（vimukti-indriya-jñāna，解脫根之智）不知曉見至（dṛṣṭiprāpta，見至者）和不時解脫心（asamaya-vimukta-citta，非時解脫者之心）。位是指不還（anāgāmin，不還果）、聲聞應果（śrāvakārhat，聲聞阿羅漢）、獨覺（pratyekabuddha，緣覺）、大覺（mahābuddha，佛陀）。前前位的智不知曉後後殊勝位者之心。意義上只能

【English Translation】 English version Those who do not mutually understand each other are: Śrāvaka (hearer disciple), Pratyekabuddha (solitary Buddha), and Buddha (the awakened one). In sequential order, the knowledge and vision of the path (mārga, the path to liberation): the two knowledges (knowledge of the path, knowledge of the dharma) and the three mindfulnesses (smṛtyupasthāna, focused practice) can know all beings' minds.

Commentary: There are knowledge of categories of phenomena (dharmajñāna) and conventional knowledge (saṃvṛti-satya-jñāna) that can accomplish the knowledge of others' minds (para-citta-jñāna), but not others. Isn't it said that the knowledge of the path (mārgajñāna) cannot exist without the knowledge of categories of phenomena? It should only be said that the two knowledges can accomplish the knowledge of others' minds. The principle is indeed so. To show that the knowledge of others' minds can only know the same kind of realm, that's why it is said this way. This is to show the accomplishment of this knowledge of categories of phenomena, which can know others' uncontaminated (anāsrava, without defilements) mind and mental factors (caitta). This is included in the knowledge of the path, not the knowledge of suffering (duḥkhajñāna) and the knowledge of origination (samudayajñāna). Because uncontaminated knowledge absolutely cannot know others' contaminated (sāsrava, with defilements) mind and mental factors. The uncontaminated mind and mental factors in others' bodies, because they are subtle and superior, are not the realm of one's own contaminated knowledge of others' minds. This principle is understandable. Why can't the uncontaminated knowledge of others' minds in one's own body know others' contaminated mind and mental factors? Because for contaminated realms, when uncontaminated knowledge arises, the mode of cognition (ākāra) and the object of cognition (ālambana) are different from this knowledge. That is to say, when uncontaminated knowledge cognizes the contaminated, it must be a general cognition (sāmānya-ālambana) and a mode of aversion (nirveda-ākāra). Therefore, it absolutely cannot separately cognize others' minds and mental factors, accomplishing the knowledge of others' minds. Because all noble knowledges (ārya-jñāna) when cognizing the contaminated, must deeply abhor the object of cognition, preferring to generally abandon it and not liking to separately observe it, while when cognizing the uncontaminated, joy arises. Since it has generally observed, it also likes to separately observe. Just like seeing or hearing things that are not liked, it generally cognizes and then abandons, not liking to separately cognize. It is not like this for things that are liked, after generally seeing or hearing, it also likes to separately cognize. Therefore, for others' contaminated minds, etc., there must be no noble knowledge that separately observes each one, accomplishing the uncontaminated knowledge of others' minds that cognizes the contaminated mind. Because the knowledge of others' minds definitely knows others' minds and mental factors separately. Isn't there also the knowledge of forbearance and knowledge of suffering and origination (duḥkha-samudaya-kṣānti-jñāna) included in the three mindfulnesses (trīṇi smṛtyupasthānāni)? Although there is, it is not like this, because it only cognizes one phenomenon, cognizing multiple self-natures. Moreover, the knowledge of others' minds has a definite characteristic, that is, it does not know the superior past and future two times, and the categories of phenomena (dharma-prakṛti) do not mutually know each other. Superior also has three types, which are the ground (bhūmi), faculty (indriya), and stage (avasthā). Ground refers to the lower ground, knowledge does not know the mind of the upper ground, in meaning it can only know its own ground and the lower ground. Faculty refers to the time of faith-understanding (śraddhādhimukta), the knowledge of the faculty of liberation (vimukti-indriya-jñāna) does not know the mind of the one who has attained vision (dṛṣṭiprāpta) and the one who is liberated out of season (asamaya-vimukta-citta). Stage refers to the non-returner (anāgāmin), the Arhat of the Hearers (śrāvakārhat), the solitary Buddha (pratyekabuddha), and the great Buddha (mahābuddha). The knowledge of the previous stage does not know the mind of the one in the later superior stage. In meaning it can only

知自下根位。然他心智及所知境。根地既殊知亦有異。所知有漏心心所法。曾未曾得各有十五。謂欲四靜慮各下中上根。能知但除欲界三品。曾未曾得各有十二。所知無漏及彼能知。皆除欲三各有十二。且諸有漏曾未曾得。下根所攝他心智生。隨其所應能知下地三根心品自地下根。中品亦知自地中品。上品總了自下地三。無漏下根他心智起。唯知自地下地下根。中亦知中。上兼知上。何緣有漏無漏智生。知下地心多少有異。有漏三品可一身成。無漏隨根立聖差別。尚無有一成二品根。況有成三。故有差別。如何說一補特伽羅成九品道斷九品惑。此道差別非根有異。由因漸長后道轉增。如次能令多品惑斷或諸種性各有九品。成一九品。必不成余。故前後言無相違失。故依上地起下根心。有上根心依下地起。地根互勝必不相知。地位位根相對亦爾。此他心智不知去來。本為知能緣心心所法故。法類二品不互相知。此二如次以欲上界全分對治為所緣故。此他心智見道中無。總觀諦理極速轉故。然皆容作他心智境。三乘聖者起此智時。中下二乘必須加行。聲聞加行或上或中。麟喻但須下品加行。佛無加行隨欲現前。若諸有情將入見道。聲聞獨覺預修加行。為欲知彼見道位心。彼諸有情入見道位。聲聞法分。加行若滿。知彼見道

【現代漢語翻譯】現代漢語譯本了知自身下根位。然而他人的心智以及所知的境界，根器和地位既然不同，所知也各有差異。所知有漏的心和心所法，曾經獲得和未曾獲得各有十五種情況。也就是欲界四禪定各自的下、中、上根器。能夠知曉的，但除去欲界的三品。曾經獲得和未曾獲得各有十二種情況。所知無漏以及能夠知曉它們的，都除去欲界的三品，各有十二種情況。而且諸如有漏的曾經獲得和未曾獲得，下根所攝的他心智產生時，隨著情況的相應，能夠知曉下地三種根器的心品，自身下根器，中品也能知曉自身地界的中品，上品完全了知自身下地三種。無漏下根的他心智生起時，只能知曉自身地界和下地的下根器，中品也能知曉中品，上品兼能知曉上品。什麼緣故有漏和無漏的智慧生起，知曉下地心的多少有差異？有漏的三品可以在一身成就，無漏隨著根器建立聖者的差別。尚未有一個人能成就兩種根器，更何況是三種。所以有差別。如何說一個補特伽羅（Pudgala，人）成就九品道，斷除九品惑？這道的差別不是根器有差異，由於因逐漸增長，後來的道也隨之增長。像這樣依次能夠使多種品類的迷惑斷除，或者各種種性各有九品，成就一種九品，必定不能成就其他的。所以前後所說沒有互相違背的過失。所以依靠上地生起下根的心，有上根的心依靠下地生起，地和根器互相勝過必定不能互相知曉。地位和位、根器相對也是這樣。這他心智不能知曉過去和未來，本來是爲了知曉能夠緣取的心和心所法。法類和二品不能互相知曉。這兩種像這樣依次以欲界和上界全部分的對治作為所緣的緣故。這他心智在見道中沒有，總觀真諦的道理極其快速運轉的緣故。然而都容許作為他心智的境界。三乘聖者生起這種智慧時，中下二乘必須加以修行。聲聞（Śrāvaka，弟子）的加行或者上品或者中品。麟喻（Pratyekabuddha，獨覺佛）只需要下品的加行。佛沒有加行，隨心所欲地顯現。如果各種有情將要進入見道，聲聞和獨覺預先修行加行。爲了知曉他們見道位的心。那些有情進入見道位，聲聞法分，加行如果圓滿，就能知曉他們的見道。

【English Translation】 English version Knowing the lower root position of oneself. However, the minds of others and the realms known, since the faculties and positions are different, what is known is also different. The defiled mind and mental factors that are known, whether previously attained or not, have fifteen possibilities each. That is, the lower, middle, and upper faculties of the four dhyanas (meditative states) of the desire realm. What can be known excludes the three grades of the desire realm. Whether previously attained or not, there are twelve possibilities each. The undefiled that is known and what can know them, both exclude the three grades of the desire realm, each having twelve possibilities. Moreover, for example, the defiled that has been previously attained and not previously attained, when the mind-reading wisdom belonging to the lower faculty arises, according to the corresponding situation, it can know the mind-qualities of the three faculties of the lower realm, the lower faculty of one's own realm, the middle grade can also know the middle grade of one's own realm, and the upper grade completely understands the three grades of the lower realm. When the undefiled mind-reading wisdom of the lower faculty arises, it can only know the lower faculty of one's own realm and the lower realm, the middle grade can also know the middle grade, and the upper grade can also know the upper grade. What is the reason why the arising of defiled and undefiled wisdom differs in the amount of lower realm minds known? The three grades of the defiled can be achieved in one body, while the undefiled establishes the differences of the sages according to the faculties. There is not yet one person who can achieve two faculties, let alone three. Therefore, there are differences. How can it be said that one Pudgala (person) achieves the nine grades of the path and cuts off the nine grades of delusion? The difference in this path is not due to differences in faculties, but because the cause gradually increases, the later path also increases accordingly. In this way, it can successively cause the cutting off of many grades of delusion, or each kind of nature has nine grades, achieving one nine grades, and certainly cannot achieve the others. Therefore, there is no contradiction in what is said before and after. Therefore, relying on the upper realm to arise the mind of the lower faculty, and there is the mind of the upper faculty relying on the lower realm to arise, the realm and faculties surpassing each other certainly cannot know each other. The position and position, and the faculties relative to each other are also like this. This mind-reading wisdom cannot know the past and future, originally it was for knowing the mind and mental factors that can be cognized. The categories of dharma and the two grades cannot know each other. These two are like this, successively taking the complete antidote of the desire realm and the upper realm as the object of cognition. This mind-reading wisdom is not in the path of seeing, because the general observation of the truth is extremely fast. However, they are all allowed to be the realm of mind-reading wisdom. When the sages of the three vehicles arise this wisdom, the middle and lower vehicles must add practice. The Śrāvaka (disciple)'s practice is either upper or middle grade. The Pratyekabuddha (Solitary Buddha) only needs the lower grade of practice. The Buddha has no practice, and appears as desired. If various sentient beings are about to enter the path of seeing, the Śrāvaka and Pratyekabuddha pre-cultivate the practice. In order to know their minds in the position of the path of seeing. Those sentient beings enter the position of the path of seeing, the Śrāvaka dharma division, if the practice is complete, they can know their path of seeing.

。初二念心。若為更知。類分心故。別修加行。至加行滿。彼已度至第十六心。雖知此心非知見道。是故說彼唯知二念。麟喻法分加行若滿。知彼見道初二念心。若為更知類分心故。別修加行。至加行滿。知彼第八集類智心。有餘師言。知第十五。有說麟喻知四剎那。謂初二心第八十四。此言應理。所以者何。許從知初二念心已。唯隔五念知第八心。若復更修法分加行。經五念頃加行應成。何不許知第十四念。有餘亦說。知四剎那。謂初二心第十一二。佛於一切殊勝功德。隨欲現前。心自在故。於十五念能次第知。以佛世尊三無數劫精勤修習無量資糧。故獲難思殊勝妙智。具大勢用隨欲能知。雖此智生亦知心所。然修加行本為知心。如空處等名他心智。脅尊者曰。引此智生。要先知心後方知所。從初但立他心智名。引此智時修何加行。先應觀察身之顯形。所樂言音表心差別。謂彼行者初修業時。為欲審知他心差別。先審觀察自身顯形。所樂言音因何有別。遂知顯等差別由心。次複審觀他身顯等。亦由心異有差別生。由此後時離欲身意。調柔清凈引勝定生。依定發生有威德智。此智真實照見他心。如明珠中種種色縷。差別之相瞭然可得。是名修世俗他心智加行。若修無漏他心智時。以觀非常等苦智為加行。此加行位通緣

色心。至成滿時緣心非色。又加行位緣自他心。至成滿時緣他非自。盡無生智二相何別。頌曰。

智於四聖諦　　知我已知等　不應更知等　　如次盡無生

論曰。如本論說。云何盡智。謂無學位。若正自知。我已知苦。我已斷集。我已證滅。我已修道。由此所有智見明覺解慧光觀。是名盡智。云何無生智。謂正自知我已知苦不應更知。廣說乃至我已修道不應更修。由此所有。廣說乃至。是名無生智。由本意樂二智轉時。力能引起如是解智。非於無漏二智轉時。作如是解無分別故。謂出二智后得智中。方作如是二類分別。此二分別二智後生。是盡無生力所引故。此二俗智是彼士用果故。舉二果表二智差別。理必應然。說由此故。依為此義。說由此聲。即是為此所有智義。不爾應言。如是所有諸觀行者。本修行時定起如斯要期意樂。謂我當證阿羅漢時。要應起此自審察智。故今出觀此智必生。為令此生所起之智。隨應建立盡無生名。即后智生所依止義。故言此釋理必應然。如是十智互相攝者。謂世俗智攝一全一少分。法類智各攝一全七少分。苦集滅智各攝一全四少分。道智攝一全五少分。他心智攝一全四少分。盡無生智各攝一全六少分。何緣二智建立為十。頌曰。

由自性對治　　行相行相境　加行

【現代漢語翻譯】現代漢語譯本：色心（Rūpa-citta，指有色法的心）。至成滿時，所緣之心並非色法。又在加行位（Prayoga-mārga，指修行位）緣自心和他心。至成滿時，所緣是他心而非自心。盡智（Kṣaya-jñāna，指斷盡煩惱的智慧）和無生智（Anutpāda-jñāna，指不再產生煩惱的智慧）這兩種智慧有什麼區別呢？頌曰：『智於四聖諦，知我已知等，不應更知等，如次盡無生。』論曰：如本論所說：什麼是盡智？指無學位（Aśaikṣa，指無學果位）。如果如實地自己知道：『我已知苦』，『我已斷集』，『我已證滅』，『我已修道』，由此而產生的所有智、見、明、覺、解、慧、光、觀，這叫做盡智。什麼是無生智？指如實地自己知道：『我已知苦，不應再知』，廣說乃至『我已修道，不應再修』，由此而產生的所有，廣說乃至，這叫做無生智。由於最初的意樂，兩種智慧運轉時，有力量引起這樣的理解和智慧。不是在無漏的兩種智慧運轉時，產生這樣的理解，因為沒有分別。也就是說，在兩種智慧之後的后得智（Pṛṣṭhalabdha-jñāna，指證得根本智后所獲得的智慧）中，才產生這樣的兩類分別。這兩種分別是在兩種智慧之後產生的，是盡智和無生智的力量所引發的。這兩種世俗智（Saṃvṛti-satya-jñāna，指依世俗諦而生的智慧）是它們士用果（Puruṣakāra-phala，指由人的努力所產生的果報）。舉出兩種果報，是爲了表明兩種智慧的差別，道理必然是這樣。說『由此故』，是依據這個意義。說『由此』這個聲音，就是爲了這個所有智慧的意義。否則應該說：『像這樣所有諸觀行者，在最初修行時，必定生起這樣的重要期望和意樂，即我當證得阿羅漢果時，一定要生起這種自我審察的智慧。』所以現在出觀時，這種智慧必定會產生。爲了使這種產生出來的智慧，隨應建立盡智和無生智的名稱。也就是后智產生所依止的意義。所以說這個解釋道理必然是這樣。像這樣十種智慧互相包含的情況是：世俗智包含一個全部和一個少部分，法智（Dharma-jñāna，指觀察現世法的智慧）和類智（Anvaya-jñāna，指觀察來世法的智慧）各自包含一個全部和七個少部分，苦智（Dukkha-jñāna，指知苦諦的智慧）、集智（Samudaya-jñāna，指知集諦的智慧）和滅智（Nirodha-jñāna，指知滅諦的智慧）各自包含一個全部和四個少部分，道智（Mārga-jñāna，指知道諦的智慧）包含一個全部和五個少部分，他心智（Para-citta-jñāna，指知他人心的智慧）包含一個全部和四個少部分，盡智和無生智各自包含一個全部和六個少部分。為什麼兩種智慧要建立為十種呢？頌曰：『由自性對治，行相行相境，加行』

【English Translation】 English version: Rūpa-citta (mind with form). When it reaches completion, the object of the mind is not form. Furthermore, in the Prayoga-mārga (path of application), it cognizes one's own mind and the minds of others. When it reaches completion, the object is the minds of others, not one's own mind. What is the difference between Kṣaya-jñāna (knowledge of exhaustion) and Anutpāda-jñāna (knowledge of non-arising)? Verse: 'Wisdom regarding the Four Noble Truths, knowing 'I have already known,' etc., 'Should not know further,' etc., in order, are Kṣaya and Anutpāda.' Treatise: As stated in the original treatise: What is Kṣaya-jñāna? It refers to the Aśaikṣa (state of no-more-learning). If one truly knows oneself: 'I have already known suffering,' 'I have already eradicated accumulation,' 'I have already realized cessation,' 'I have already cultivated the path,' all the wisdom, seeing, clarity, awareness, understanding, insight, light, and contemplation arising from this are called Kṣaya-jñāna. What is Anutpāda-jñāna? It refers to truly knowing oneself: 'I have already known suffering, I should not know it further,' and so on, extensively, 'I have already cultivated the path, I should not cultivate it further,' all that arises from this, extensively, is called Anutpāda-jñāna. Due to the initial intention, when the two wisdoms operate, they have the power to evoke such understanding and wisdom. It is not that when the two undefiled wisdoms operate, such understanding arises, because there is no discrimination. That is to say, in the Pṛṣṭhalabdha-jñāna (wisdom attained after the fundamental wisdom) after the two wisdoms, such two types of discrimination arise. These two discriminations arise after the two wisdoms, and are evoked by the power of Kṣaya and Anutpāda. These two Saṃvṛti-satya-jñāna (conventional truth wisdoms) are their Puruṣakāra-phala (fruits of effort). Mentioning the two fruits is to indicate the difference between the two wisdoms, and the principle must be so. Saying 'due to this' is based on this meaning. Saying 'due to this' sound is for the meaning of all this wisdom. Otherwise, it should be said: 'Like this, all those who practice contemplation, at the beginning of their practice, must generate such important expectations and intentions, that when I attain Arhatship, I must generate this self-examining wisdom.' Therefore, now when emerging from contemplation, this wisdom will definitely arise. In order to establish the names of Kṣaya and Anutpāda accordingly for this wisdom that arises, that is, the meaning of the support on which the subsequent wisdom arises. Therefore, it is said that this explanation must be so. The situation of these ten wisdoms mutually including each other is as follows: Saṃvṛti-satya-jñāna includes one whole and one small part, Dharma-jñāna (knowledge of phenomena) and Anvaya-jñāna (inferential knowledge) each include one whole and seven small parts, Dukkha-jñāna (knowledge of suffering), Samudaya-jñāna (knowledge of origin), and Nirodha-jñāna (knowledge of cessation) each include one whole and four small parts, Mārga-jñāna (knowledge of the path) includes one whole and five small parts, Para-citta-jñāna (knowledge of others' minds) includes one whole and four small parts, and Kṣaya-jñāna and Anutpāda-jñāna each include one whole and six small parts. Why are the two wisdoms established as ten? Verse: 'By self-nature, antidote, aspect, aspect's object, application.'

辦因圓　　故建立十智

論曰。由七緣故立二為十。一自性故立世俗智。以世俗智為自性故。二對治故立法類智。全能對治欲上界故。三行相故立苦集智。此二智境體無別故。四行相境故立滅道智。此二行相境俱有別故。五加行故立他心智。非此不知他心所法。本修加行為知他心。雖成滿時亦知心所。而約加行故立他心智名。加行如前已具分別。六事辦故建立盡智。事辦身中定初生故。七因圓故立無生智。一切聖道為因生故。謂有盡智非無生智為因故生。無無生智不以盡智為因故起。如上既言法智類智。全能對治欲上界法。為有少分治上欲耶。頌曰。

緣滅道法智　　于修道位中　兼治上修斷　　類無能治欲

論曰。修道所攝滅道法智。兼能對治上界修斷。望欲界法四諦法智全能對治。于欲見斷法智亦為持對治故。能治所治皆得全名。望上俱缺俱名少分。何緣唯有滅道法智。兼治上界。非苦集耶。所緣寂靜出離同故。謂欲上滅及能治道。展轉相望相無別故。以諸擇滅皆善皆常一切聖道皆能出離。所緣苦集欲上不同。少多細粗上下別故。又苦集智。緣所厭境。無容厭彼。於此離貪。理厭此地時。斷此地煩惱。若許異厭異離貪。應異離貪異解脫。若許不厭色無色界而能離彼界貪。習厭離貪。理則應壞。

【現代漢語翻譯】現代漢語譯本辦因圓滿，所以建立十智。

論曰：因為七種緣故，將二智建立為十智。第一，從自性方面建立世俗智（瞭解世間事物真相的智慧），因為世俗智是其自性。第二，從對治方面建立法類智（對治煩惱的智慧），因為它完全能夠對治欲界和上界的煩惱。第三，從行相方面建立苦智和集智（瞭解痛苦和痛苦根源的智慧），因為這兩種智慧所觀照的境界本體沒有差別。第四，從行相和境界方面建立滅智和道智（瞭解寂滅和通往寂滅道路的智慧），因為這兩種智慧的行相和境界都有差別。第五，從加行方面建立他心智（瞭解他人內心的智慧），不是因為沒有這種智慧就不能瞭解他人的心所法，而是因為最初修行時，是以瞭解他人內心為加行。即使在成就圓滿時也能瞭解心所，但仍然根據加行而建立他心智的名稱。關於加行的詳細解釋，前面已經分別說明。第六，從事情辦成的角度建立盡智（斷盡煩惱的智慧），因為事情辦成時，在自身中必定會初次生起盡智。第七，從因圓滿的角度建立無生智（不再產生煩惱的智慧），因為一切聖道都是產生無生智的因。也就是說，有盡智不一定有無生智，因為無生智是盡智為因產生的；沒有無生智，就不會以盡智為因而生起。正如上面所說，法智和類智完全能夠對治欲界和上界的法，那麼它們是否只能對治上界法的一部分呢？

頌曰：

緣滅道法智，于修道位中，兼治上修斷，類無能治欲。

論曰：修道所攝的滅智、道智和法智，兼能對治上界的修斷（通過修行斷除的煩惱）。相對於欲界法，四諦法智完全能夠對治。對於欲界的見斷（通過見道斷除的煩惱），法智也起到輔助對治的作用，因此能治和所治都可以稱為完全。相對於上界，兩者都缺少，因此都稱為少分。為什麼只有滅智、道智和法智兼能對治上界，而不是苦智和集智呢？因為它們所緣的寂靜和出離是相同的。也就是說，欲界和上界的寂滅以及能對治的道，相互之間沒有差別。因為所有的擇滅都是善的、常的，一切聖道都能使人出離。而苦智和集智所緣的苦和集，欲界和上界是不同的，有少和多、細和粗、上和下的區別。而且，苦智和集智所緣的是所厭惡的境界，不能容忍厭惡它們，並在此基礎上離開貪慾。如果在厭惡此地時，斷除此地的煩惱，如果允許不同的厭惡導致不同的離貪，那麼就應該有不同的離貪和不同的解脫。如果允許不厭惡色界和無色界，卻能離開彼界的貪慾，那麼習厭離貪的道理就應該被破壞了。

【English Translation】 English version Because the cause and condition are complete, therefore the Ten Wisdoms are established.

Treatise says: Due to seven reasons, the two wisdoms are established as ten. First, the mundane wisdom (understanding the truth of worldly matters) is established from the aspect of its own nature, because mundane wisdom is its own nature. Second, the Dharma-related wisdom (wisdom to counter afflictions) is established from the aspect of counteracting, because it is fully capable of counteracting afflictions of the desire realm and the realms above. Third, the wisdom of suffering and the wisdom of accumulation (understanding suffering and the origin of suffering) are established from the aspect of characteristics, because the objects contemplated by these two wisdoms have no difference in essence. Fourth, the wisdom of cessation and the wisdom of the path (understanding cessation and the path to cessation) are established from the aspect of characteristics and objects, because the characteristics and objects of these two wisdoms are different. Fifth, the wisdom of knowing the minds of others (understanding the minds of others) is established from the aspect of preliminary practice, not because one cannot understand the mental states of others without this wisdom, but because the initial practice is to understand the minds of others. Even when it is fully accomplished, it can also understand mental states, but the name 'wisdom of knowing the minds of others' is still established based on the preliminary practice. The detailed explanation of the preliminary practice has been given earlier. Sixth, the wisdom of exhaustion (wisdom of exhausting afflictions) is established from the perspective of the matter being accomplished, because when the matter is accomplished, the wisdom of exhaustion will definitely arise for the first time in oneself. Seventh, the wisdom of non-arising (wisdom of no more arising of afflictions) is established from the perspective of the completeness of the cause, because all noble paths are the cause of the arising of the wisdom of non-arising. That is to say, having the wisdom of exhaustion does not necessarily mean having the wisdom of non-arising, because the wisdom of non-arising arises with the wisdom of exhaustion as the cause; without the wisdom of non-arising, the wisdom of exhaustion will not arise as the cause. As mentioned above, the Dharma wisdom and the category wisdom are fully capable of counteracting the dharmas of the desire realm and the upper realms. Then, can they only counteract a part of the dharmas of the upper realms?

Verse says:

The Dharma wisdom related to cessation and the path, in the stage of cultivation, also counteracts the afflictions to be eliminated through cultivation in the upper realms; the category wisdom cannot counteract desire.

Treatise says: The wisdom of cessation, the wisdom of the path, and the Dharma wisdom included in the path of cultivation can also counteract the afflictions to be eliminated through cultivation in the upper realms. Relative to the dharmas of the desire realm, the four noble truths Dharma wisdom is fully capable of counteracting. For the afflictions to be eliminated through seeing in the desire realm, the Dharma wisdom also plays an auxiliary role in counteracting, so both the counteracting and the counteracted can be called complete. Relative to the upper realms, both are lacking, so both are called partial. Why only the wisdom of cessation, the wisdom of the path, and the Dharma wisdom can also counteract the upper realms, but not the wisdom of suffering and the wisdom of accumulation? Because the tranquility and liberation they contemplate are the same. That is to say, the cessation of the desire realm and the upper realms, and the path that can counteract them, have no difference between each other. Because all selective cessations are good and constant, and all noble paths can liberate people. The suffering and accumulation contemplated by the wisdom of suffering and the wisdom of accumulation are different in the desire realm and the upper realms, with differences in less and more, subtle and coarse, upper and lower. Moreover, the wisdom of suffering and the wisdom of accumulation contemplate the objects that are disgusted, and cannot tolerate disgust with them, and leave greed on this basis. If when disgusted with this land, the afflictions of this land are eliminated, if different disgusts are allowed to lead to different departures from greed, then there should be different departures from greed and different liberations. If it is allowed not to be disgusted with the form realm and the formless realm, but to be able to leave the greed of those realms, then the principle of practicing disgust and leaving greed should be destroyed.

滅道二智。不緣厭境。緣下治上。亦無過失。又如不凈觀及欣涅槃欲。謂不凈觀緣欲界境。唯能令心厭背欲界。欣涅槃欲現在前時。普能令心厭背三界。如是緣欲苦集智生。唯能令心離欲界染。緣欲界法滅道智生。普能令心離三界染。故許滅道法智品增。乃至得成金剛喻定。由此大聖妙善了知。依全治門立法類智。法智少分有治上能。類智必無。能治欲界。要于自界所作已周。方可兼為他界所作。非諸類智。己事成時。他事未成。有須助義。故無類智。治欲界法。豈不第十六道類智生。乘此便則能治欲界惑將斷欲惑。類智不行。設許現行。由自界障所拘礙故。必無勢力。能助成他。法智所作。由此類智無能治欲。於此十智中誰有何行相。頌曰。

法智及類智　　行相俱十六　俗智此及余　　四諦智各四　他心智無漏　　唯四謂緣道　有漏自相緣　　俱但緣一事　盡無生十四　　謂離空非我

論曰。法智類智一一具有非常苦等十六行相。十六行相后當廣釋。世智有此及更有餘。能緣一切法自共相等故。謂世俗智。或有具作十六行相。如於暖頂忍等位中。或有不具。如世第一重三摩地及現觀邊世俗智等。或有別作非聖行相。如不凈觀息念慈等。諸世俗智行相無邊。苦等四智一一各有緣自諦境四種行相。

【現代漢語翻譯】現代漢語譯本：滅盡智和道智這兩種智慧，不以令人厭惡的境界為所緣。以地獄的智慧來調伏上界的煩惱，也沒有過失。又比如不凈觀以及欣求涅槃的慾望，所謂不凈觀所緣的是欲界的境界，只能使內心厭惡背離欲界。欣求涅槃的慾望現在生起時，普遍能使內心厭惡背離三界。像這樣，緣欲界的苦集智生起，只能使內心遠離欲界的染污。緣欲界法的滅道智生起，普遍能使內心遠離三界的染污。所以允許滅道法智的品類增長，乃至成就金剛喻定（一種堅不可摧的禪定）。由此大聖（指佛陀）巧妙而透徹地了知，依靠完整的調伏之門建立法類智。法智的少部分有調伏上界煩惱的能力，而類智必定沒有。能夠調伏欲界，要在自己界內所作的事情已經完備，才可以兼顧為其他界的事情而努力。不是說各種類智，自己的事情成就時，其他的事情還沒有成就，有需要幫助的意義。所以沒有類智慧夠調伏欲界的法。難道不是第十六道類智生起，憑藉這個就能調伏欲界的迷惑，將要斷除欲界的迷惑嗎？類智是不行的。假設允許它現在執行，由於自身界限的障礙所拘束的緣故，必定沒有勢力，能夠幫助成就法智所做的事情。因此類智沒有能力調伏欲界。在這十種智慧中，誰具有什麼樣的行相呢？頌詞說：『法智及類智，行相俱十六，俗智此及余，四諦智各四，他心智無漏，唯四謂緣道，有漏自相緣，俱但緣一事，盡無生十四，謂離空非我。』論述：法智和類智各自具有非常、苦等十六種行相。這十六種行相將在後面詳細解釋。世俗智有這十六種行相，以及更多其他的行相，能夠緣一切法的自相和共相等。所謂世俗智，或者有具備十六種行相的，比如在暖位、頂位、忍位等修行階段中。或者有不具備的，比如世第一三摩地以及現觀邊的世俗智等。或者有特別造作非聖者的行相的，比如不凈觀、息念、慈等。各種世俗智的行相是無邊的。苦智等四種智慧，每一種都各自具有緣自身所證諦理境界的四種行相。

【English Translation】 English version: The two wisdoms of cessation knowledge (Nirodha-jnana) and path knowledge (Marga-jnana) do not take repulsive states as their object. Using lower realm wisdom to subdue higher realm afflictions is also without fault. For example, consider the contemplation of impurity (Asubha-bhavana) and the desire for Nirvana (Nirvana-iccha). The contemplation of impurity focuses on the realm of desire (Kama-dhatu), and can only cause the mind to be disgusted with and turn away from the realm of desire. When the desire for Nirvana arises, it can universally cause the mind to be disgusted with and turn away from the three realms (Tri-dhatu). Similarly, the arising of the knowledge of suffering and origination related to the realm of desire (Duhkha-samudaya-jnana) can only cause the mind to be separated from the defilements of the realm of desire. The arising of cessation and path knowledge related to the realm of desire (Nirodha-marga-jnana) can universally cause the mind to be separated from the defilements of the three realms. Therefore, it is permissible for the qualities of cessation and path knowledge to increase, even to the point of attaining the Vajropama-samadhi (diamond-like concentration). Because of this, the Great Sage (Mahasattva, referring to the Buddha) skillfully and thoroughly understands that the classification of knowledge is established based on the complete method of subduing. A small portion of dharma knowledge (Dharma-jnana) has the ability to subdue higher realms, while analogy knowledge (Anvaya-jnana) certainly does not. To be able to subdue the realm of desire, one must have completed the tasks within one's own realm before being able to concurrently work for other realms. It is not the case that various analogy knowledges, when their own tasks are accomplished, have not yet accomplished the tasks of other realms, and there is a need for assistance. Therefore, there is no analogy knowledge that can subdue the dharma of the realm of desire. Isn't it the case that when the sixteenth path analogy knowledge arises, one can then subdue the delusions of the realm of desire, and about to cut off the delusions of the realm of desire? Analogy knowledge does not work. Even if it is allowed to operate now, due to the constraints of its own realm's obstacles, it certainly does not have the power to help accomplish what dharma knowledge does. Therefore, analogy knowledge has no ability to subdue desire. Among these ten knowledges, who has what kind of aspects? The verse says: 『Dharma knowledge and analogy knowledge, both have sixteen aspects, Worldly knowledge has these and more, the four noble truth knowledges each have four, The knowledge of others' minds, without outflows, only four, namely, related to the path, With outflows, related to self-characteristics, both only related to one thing, Extinction and non-arising have fourteen, namely, apart from emptiness and non-self.』 Treatise: Dharma knowledge and analogy knowledge each have sixteen aspects such as impermanence and suffering. These sixteen aspects will be explained in detail later. Worldly knowledge has these and even more, being able to be related to the self-characteristics and common characteristics of all dharmas. So-called worldly knowledge, either has sixteen aspects, such as in the stages of warmth, peak, and forbearance. Or it does not have all of them, such as the highest worldly samadhi and the worldly knowledge at the edge of direct perception. Or it specially creates non-holy aspects, such as the contemplation of impurity, mindfulness of breathing, and loving-kindness. The aspects of various worldly knowledges are boundless. The four knowledges of suffering, etc., each have four aspects related to the realm of their own truths.

他心智中。若無漏者。唯有緣道四種行相。此即道智一分攝故。若有漏者。取自所緣心心所法自相境故。如境自相行相亦爾。故此非前十六所攝。如是二種於一切時。一念但緣一事為境。謂緣心時不緣心所。緣受等時不緣想等。若爾何故薄伽梵說。如實了知有貪心等。非俱時取貪等及心。如不俱時取衣及垢。如何他心智有行相所緣。而說不觀所緣行相。以不觀他心所緣行相故。謂但知彼有染等心。不知彼心所染色等。亦不知彼能緣行相。不爾他心智應亦緣色等。又亦應有能。自緣失無漏。他心智應緣苦等境。是則亦應許空無相相應。既不許然。知不觀二。諸他心智有決定相。謂唯能取欲色界系及非所繫他相續中現在同類心心所法。一實自相為所緣境。空無相不相應。盡無生所不攝。不在見道。無間道中。余所不遮。如應容有。盡無生智除空非我。各具有餘十四行相。由與出觀心轉相違。故在觀中無二行相。謂從二智出觀后時。必自了知我生盡等。此中意說盡無生智。雖是勝義而涉世俗。我生盡等是世俗故。空非我是勝義必涉勝義。此觀后決了知空非我故。由此二智。離空非我。為有無漏。越此十六更是所餘行相攝不。頌曰。

凈無越十六　　余說有論故

論曰。對法諸師有一類說。無越十六無漏行相。離此

【現代漢語翻譯】現代漢語譯本：在他人的心智中。如果是不含煩惱的（無漏）智慧，那麼只有緣道的四種行相（苦、集、滅、道）。這包含在道智的一部分中。如果是含有煩惱的（有漏）智慧，那麼它會取自身所緣的心和心所法的自相作為境界。就像境界的自相行相一樣。因此，這不包含在之前的十六種行相中。像這樣的兩種智慧在任何時候，一念都只緣一個事物作為境界。也就是說，緣心的時候不緣心所，緣受等的時候不緣想等。如果這樣，為什麼薄伽梵（Bhagavan，世尊）說，『如實了知有貪心等』？這不是同時取貪等和心，就像不同時取衣服和污垢一樣。為什麼他心智有行相和所緣，卻說不觀察所緣的行相呢？因為不觀察他人心所緣的行相的緣故。也就是說，只知道那個人有染污等心，不知道那顆心所染的顏色等，也不知道他能緣的行相。如果不是這樣，他心智也應該緣色等。而且也應該有能力。如果自身緣失無漏，他心智應該緣苦等境界。那麼也應該允許空無相相應。既然不允許這樣，就知道不觀察兩種。各種他心智有決定的相狀，也就是說，只能取欲界系以及非所繫的他相續中現在同類的心和心所法，以真實的自相作為所緣的境界。與空、無相不相應，不被盡智（Ksayajnana）和無生智（Anutpadajnana）所包含，不在見道（Darsanamarga）和無間道（Anantaryamarga）中。其餘沒有遮止的，應該容許存在。盡智和無生智除了空和非我之外，各自具有其餘十四種行相。由於與出觀的心的轉變相違背，所以在觀中沒有兩種行相。也就是說，從兩種智慧出觀之後，必定自己了知我生已盡等。這裡的意思是說盡智和無生智，雖然是勝義諦（Paramartha-satya），但涉及世俗諦（Samvrti-satya），因為我生已盡等是世俗諦的緣故。空和非我是勝義諦必定涉及勝義諦。因為這種觀察之後決了知空和非我。由此兩種智慧，離開空和非我，是有無漏的。超過這十六種，更是其餘所餘行相所包含的嗎？頌曰：　　凈無越十六　　余說有論故　　論曰：對法諸師有一類說，沒有超過十六種無漏行相，離開這

【English Translation】 English version: In the minds of others. If it is undefiled (Anasrava) wisdom, then there are only four aspects of the Path (Dukkha, Samudaya, Nirodha, Marga). This is included in a portion of Path Knowledge (Dharmadhatu). If it is defiled (Sasrava) wisdom, then it takes the self-nature of the mind and mental factors that it itself cognizes as its object. It is just like the self-nature aspect of the object. Therefore, this is not included in the previous sixteen aspects. Such two types of wisdom, at any time, only cognize one thing as their object in a single moment. That is to say, when cognizing the mind, they do not cognize mental factors; when cognizing feeling, etc., they do not cognize perception, etc. If so, why did the Bhagavan (Blessed One) say, 'Truly knowing that there is a greedy mind, etc.'? This is not simultaneously taking greed, etc., and the mind, just as one does not simultaneously take clothes and dirt. Why does the knowledge of others' minds have aspects and objects, yet it is said that it does not observe the aspects of the object? Because it does not observe the aspects of what others' minds cognize. That is to say, it only knows that the person has a defiled mind, etc., but does not know the colors, etc., that the mind is defiled by, nor does it know the aspects that it can cognize. If it were not so, the knowledge of others' minds should also cognize form, etc. And it should also have the ability. If one's own cognition loses the undefiled, the knowledge of others' minds should cognize suffering, etc. Then it should also be allowed to be associated with emptiness and signlessness. Since this is not allowed, it is known that it does not observe both. All kinds of knowledge of others' minds have a definite characteristic, that is to say, they can only take the mind and mental factors of the same kind that are present in the continuums of others in the Desire Realm (Kamadhatu) and those not associated with it, with their real self-nature as the object. It is not associated with emptiness and signlessness, and is not included in the Exhaustion Knowledge (Ksayajnana) and Non-arising Knowledge (Anutpadajnana), and is not in the Path of Seeing (Darsanamarga) and the Immediate Path (Anantaryamarga). The rest that are not prohibited should be allowed to exist. Exhaustion Knowledge and Non-arising Knowledge, except for emptiness and non-self, each have the remaining fourteen aspects. Because they are contrary to the transformation of the mind emerging from contemplation, there are no two aspects in contemplation. That is to say, after emerging from contemplation from the two types of wisdom, one will definitely know for oneself that 'birth is exhausted', etc. The meaning here is that Exhaustion Knowledge and Non-arising Knowledge, although they are the Ultimate Truth (Paramartha-satya), involve the Conventional Truth (Samvrti-satya), because 'birth is exhausted', etc., are the Conventional Truth. Emptiness and non-self are the Ultimate Truth and necessarily involve the Ultimate Truth. Because after this contemplation, one definitely knows emptiness and non-self. Therefore, these two types of wisdom, apart from emptiness and non-self, are they defiled or undefiled? Exceeding these sixteen, are they included in the remaining aspects? The verse says: 　　'Pure, without exceeding sixteen, others say there is a treatise for it.' 　　The treatise says: Some masters of Abhidharma say that there are no more than sixteen undefiled aspects, apart from these

所餘不可得故。豈不有說盡無生智。必自了知我生盡等。此不相違。前已說故。謂前已說無漏觀後世俗智中。作此行相非無漏智。此行相轉由盡無生。引起俗智推功于本。言彼了知。故許此智離空非我。本意樂力令此二智后必引生我生盡等。非由觀內此行相轉。令於後時起此行相。我等行相觀內雖無。而由不遇自證解脫。義言此位必已應有。我生盡等行相勢分。由先世俗行相引生。能引后時世俗行相。故離十四無盡無生。若謂此應言離十六無者。此不應理。除十四餘有盡無生。非極成故。謂離十四。有依密說。計我生盡等。為盡無生智。遮彼故說離十四無。余不極成。寧對遮此。若爾既有無漏他心智。應越十六有無漏行相謂他心智皆以一實自相為境。道等行相皆以聚集共相為境。彼此既殊。知離十六決定別有。無漏行相。非定許故。所難不然。謂我所宗非決定許。共相行相但緣聚集。許有受心二念住故。如觀一受體是非常。此智生時以共相行相。觀一實自相為境極成。如是寧不許無漏他心智。以共相行相緣一實自相。謂知他心是真道等。即緣一實是道等相。若謂應如受心念住總緣三世所有受心為非常等共相行相。無漏他心智亦總緣三世他無漏心等為道等行相。便違自宗。他心智起。唯緣現在一實自相。此亦不然。加行

【現代漢語翻譯】所餘的（煩惱）無法獲得，難道不是有說法說證盡無生智（Anutpāda-jñāna，無生智：證悟不再輪迴的智慧）的人，必定會親自了知『我生已盡』等等嗎？這並不矛盾，因為前面已經說過了。意思是說，前面已經說過在無漏觀（Anāsrava-darśana，無漏觀：沒有煩惱的觀察）之後的世俗智（Saṃvṛti-jñāna，世俗智：基於世俗認知的智慧）中，會產生這樣的行相（ākāra，行相：心理活動的表現形式），但這不是無漏智。這種行相的轉變，是由盡無生智引起的世俗智，將功勞歸於根本（盡無生智），所以說『彼了知』。因此，允許這種智慧離開空性（Śūnyatā，空性：一切事物沒有固定不變的自性）和非我（Anātman，非我：沒有永恒不變的自我）。根本的意樂（chanda，意樂：強烈的願望或興趣）的力量，使得這兩種智慧之後必定會引發『我生已盡』等等，而不是由於觀察內在的這種行相的轉變，使得在之後的時間產生這種行相。『我生已盡』等等的行相，在觀內雖然沒有，但由於沒有遇到自證解脫（Svasiddhi-mokṣa，自證解脫：通過自身努力實現的解脫），從意義上說，這個位置必定已經應有『我生已盡』等等的行相的勢分（bhāga，勢分：力量或傾向），由先前的世俗行相引發，能夠引發後來的世俗行相。所以說，離開十四無盡無生（十四無盡無生：十四種不再產生煩惱的情況）。如果說這裡應該說離開十六無（十六無：十六種不再產生煩惱的情況）呢？這不合理。除了十四種之外，還有盡無生，並非是極成（atyanta-siddha，極成：完全成立的觀點）。意思是說，離開十四種，有依靠秘密的說法，認為『我生已盡』等等，是盡無生智。爲了遮止這種觀點，所以說離開十四無，其餘的並非極成，何必針對這個進行遮止呢？如果這樣，既然有無漏他心智（Paracitta-jñāna，他心智：瞭解他人內心的智慧），應該超越十六有無漏行相（十六有無漏行相：十六種存在的無漏行相），意思是說，他心智都以一實自相（eka-satya-svalakṣaṇa，一實自相：唯一的真實自性）為境（viṣaya，境：認識的對象），道（mārga，道：通往解脫的道路）等等的行相都以聚集共相（samūha-sāmānya-lakṣaṇa，聚集共相：聚集在一起的共同特徵）為境，彼此既然不同，知道離開十六種，必定另外有無漏行相。因為並非一定允許這樣，所以所提出的難題不成立。意思是說，我所宗的觀點並非一定允許共相行相只緣聚集，允許有受心二念住（vedanā-citta-smṛtyupasthāna，受心二念住：對感受和心念的覺察），例如觀察一種感受的本體是非常的。這種智慧產生時，以共相行相，觀察一種真實自相為境，這是極成的。像這樣，為什麼不允許無漏他心智，以共相行相緣一種真實自相呢？意思是說，知道他人的心是真道等等，就是緣一種真實是道等等的相（nimitta，相：表象）。如果說應該像受心念住那樣，總緣三世所有的感受和心念，作為非常等等的共相行相，無漏他心智也總緣三世他人的無漏心等等，作為道等等的行相，就違背了自己的宗派。他心智生起，只緣現在的、一種真實的自相。這也是不成立的。加行（prayoga，加行：為達到目標所做的準備工作）

【English Translation】 The remaining (afflictions) cannot be obtained, isn't there a saying that one who has exhausted the Anutpāda-jñāna (knowledge of non-arising, the wisdom of realizing no more rebirth) will surely know for themselves 'My birth is exhausted,' etc.? This is not contradictory, because it has been said before. It means that it has been said before that in the Saṃvṛti-jñāna (conventional wisdom, wisdom based on conventional cognition) after the Anāsrava-darśana (undefiled vision, observation without afflictions), such an ākāra (aspect, the manifestation of mental activity) will arise, but this is not undefiled wisdom. This transformation of aspect is due to the conventional wisdom caused by the Anutpāda-jñāna, attributing the merit to the root (Anutpāda-jñāna), so it is said 'they know.' Therefore, it is permissible for this wisdom to depart from Śūnyatā (emptiness, the absence of fixed self-nature in all things) and Anātman (non-self, the absence of a permanent self). The power of the root chanda (intention, strong desire or interest) causes these two wisdoms to inevitably lead to 'My birth is exhausted,' etc., rather than the transformation of this aspect due to observing internally, causing this aspect to arise at a later time. Although the aspect of 'My birth is exhausted,' etc., is not present in the internal observation, but because it has not encountered Svasiddhi-mokṣa (self-achieved liberation, liberation achieved through one's own efforts), in terms of meaning, this position must already have the bhāga (portion, power or tendency) of the aspect of 'My birth is exhausted,' etc., which is triggered by the previous conventional aspect, which can trigger the later conventional aspect. Therefore, it is said to depart from the fourteen Ananta-anutpāda (fourteen endless non-arising, fourteen situations where afflictions no longer arise). If it is said that it should be said here to depart from the sixteen Ananta (sixteen endless, sixteen situations where afflictions no longer arise)? This is unreasonable. Apart from the fourteen, there is still Anutpāda, which is not an atyanta-siddha (absolutely established view). It means that apart from the fourteen, there are secret sayings that consider 'My birth is exhausted,' etc., to be Anutpāda-jñāna. To prevent this view, it is said to depart from the fourteen Ananta, the rest are not atyanta-siddha, why bother to prevent this? If so, since there is Paracitta-jñāna (knowledge of others' minds, the wisdom of understanding the minds of others), it should transcend the sixteen existing undefiled aspects (sixteen existing undefiled aspects), meaning that Paracitta-jñāna all take eka-satya-svalakṣaṇa (the one true self-nature, the unique true nature) as its viṣaya (object, the object of cognition), and the aspects of mārga (path, the path to liberation), etc., all take samūha-sāmānya-lakṣaṇa (aggregate common characteristics, the common characteristics gathered together) as its object. Since they are different from each other, knowing that apart from the sixteen, there must be other undefiled aspects. Because it is not necessarily allowed, the difficulty raised is not established. It means that my view does not necessarily allow the common aspect to only be related to the aggregate, allowing for vedanā-citta-smṛtyupasthāna (mindfulness of feelings and mind, awareness of feelings and thoughts), such as observing that the essence of a feeling is impermanent. When this wisdom arises, it takes a common aspect as its object, observing a true self-nature, which is absolutely established. Like this, why not allow undefiled Paracitta-jñāna to take a common aspect as its object, related to a true self-nature? It means that knowing that the minds of others are the true path, etc., is related to a true aspect that is the path, etc. (nimitta, sign). If it is said that it should be like mindfulness of feelings and mind, generally related to all feelings and minds of the three times, as the common aspects of impermanence, etc., and undefiled Paracitta-jñāna also generally related to the undefiled minds of others in the three times, as the aspects of the path, etc., then it would violate one's own school. The arising of Paracitta-jñāna is only related to the present, one true self-nature. This is also not established. Prayoga (application, preparatory work to achieve a goal)

異故。此智加行。為欲知他。現能緣心。有貪等別。修非常等。念住加行。為總厭背。諸有漏法。由前加行勢力有殊。至成滿時現總緣別。是故無有應相例過。若謂非常非受自體。故應觀受為非常時。非緣一實自相為境。寧可引此喻他心智。則彼應許受非非常。不應于受起非常觀。如受與心其體各別。必定無有觀受為心。雖即觀受以為非常。而無一物有多體過。領納非常體無別故。如損益等非離領納。所餘行相。余法亦然。若爾應與至教相違。如說于身住循身觀。應言法智。乃至廣說。又說觀老死。應言是四智。俱不相違。且初所說非顯法智等。離十六行相住循身觀。觀身為身。但如實觀為非常等。我先已許共相行相。亦以一實自相為境。故彼所說於我無違。后老死聲總目取蘊。觀五取蘊為非常等。是四智攝。何所相違。若爾如說受樂受時。如實了知受於樂受。如何是法類世俗道智攝。此應思擇受現在時。必不了知不自緣故。亦不可說了知去來。去來不名受樂時故而契經說。受樂受時。如實了知受於樂受。故知此說別有密意。釋此密意。如盡無生。謂出觀后時。方起此行相。故無漏行相越十六外。無有一類言有越十六。本論說故。如本論言。頗有不繫心能了別欲界系法耶。曰能了別。謂非常故。苦故。空故。非我故。

【現代漢語翻譯】現代漢語譯本：不同之處在於，這種智慧的加行（預備修行）是爲了瞭解他人當下的心念，是否具有貪慾等差別，而修習無常等念住的加行，是爲了總體上厭離所有有漏洞的法。由於之前的加行力量不同，到成就圓滿時，會呈現出總體上緣取差別的現象，因此不存在應該相互類比的過失。如果說無常並非感受的自體，所以在觀察感受為無常時，並非緣取一個真實的自性作為對境，那麼怎麼能用這個來比喻他心智呢？那麼他們應該承認感受並非無常，不應該對感受生起無常的觀察。如同感受與心，它們的本體各自不同，必定不存在觀察感受為心的情況。即使是觀察感受為無常，也不會有一個事物具有多個本體的過失，因為領納無常的本體沒有差別。如同損害、利益等並非脫離領納的其他行相，其他法也是如此。如果這樣，就應該與至教（佛陀的教誨）相違背，比如經文說『于身住循身觀』，應該說這是法智，乃至廣說。又說觀察老死，應該說是四智。其實都不相違背。首先所說的並非顯示法智等，脫離十六行相而安住于循身觀，觀察身體為身體，只是如實地觀察身體為無常等。我先前已經允許共相的行相，也以一個真實的自性作為對境，所以他們所說的對我沒有違背。後面的老死之聲，總體上是指五取蘊，觀察五取蘊為無常等，是四智所攝，有什麼相違背的呢？如果這樣，比如經文說感受快樂感受時，如實了知感受于快樂感受，為什麼是法類世俗道智所攝呢？這應該思考感受現在的時候，必定不能了知，因為不能自己緣自己。也不可說能了知過去未來，因為過去未來不稱為感受快樂的時候，而契經說，感受快樂感受時，如實了知感受于快樂感受，所以知道這種說法另有密意。解釋這種密意，如同盡無生智，是指從觀禪出來之後，才生起這種行相，所以無漏的行相超越了十六行相之外，沒有一類說法說有超越十六行相的，本論是這樣說的。如本論所說，有沒有不被束縛的心能夠了別欲界所束縛的法呢？回答是能夠了別，因為這些法是無常的，是痛苦的，是空性的，是非我的。

【English Translation】 English version: The difference lies in this: this application (加行, jiaxing) of wisdom is for the purpose of knowing the present mind of others, whether it has distinctions such as greed, etc. The application of mindfulness of impermanence, etc., is for the purpose of generally renouncing all contaminated dharmas (有漏法, you lou fa). Because the power of the previous application is different, when it comes to completion, it manifests as generally apprehending distinctions. Therefore, there is no fault of inappropriate analogy. If it is said that impermanence is not the self-nature of feeling (受, shou), so when observing feeling as impermanent, it is not apprehending a single real self-nature as its object, then how can this be used to compare with the wisdom of knowing others' minds? Then they should admit that feeling is not impermanent, and one should not arise the observation of impermanence towards feeling. Just as feeling and mind are different in their essence, there is definitely no situation of observing feeling as mind. Even if one observes feeling as impermanent, there is no fault of one thing having multiple essences, because the essence of apprehending impermanence is not different. Just as harm, benefit, etc., are not aspects separate from apprehension, other dharmas are also like this. If so, it should contradict the ultimate teaching (至教, zhi jiao), such as the sutra saying 'dwelling in the contemplation of the body as body,' it should be said that this is the Dharma-wisdom, and so on. Also, saying to contemplate old age and death should be said to be the four wisdoms. In fact, they do not contradict each other. Firstly, what was said does not reveal the Dharma-wisdom, etc., dwelling in the contemplation of the body as body apart from the sixteen aspects, observing the body as body, but simply observing the body as impermanent, etc., as it really is. I have already allowed the aspects of common characteristics, also taking a single real self-nature as its object, so what they said does not contradict me. The later sounds of old age and death generally refer to the five aggregates (五取蘊, wu qu yun). Observing the five aggregates as impermanent, etc., is included in the four wisdoms, what contradiction is there? If so, such as the sutra saying when experiencing pleasant feeling, one truly knows that one is experiencing pleasant feeling, why is it included in the Dharma-category mundane path-wisdom? This should be considered that when feeling is present, one certainly cannot know it, because it cannot apprehend itself. Nor can it be said that one can know the past and future, because the past and future are not called the time of experiencing pleasant feeling, but the sutra says, when experiencing pleasant feeling, one truly knows that one is experiencing pleasant feeling, so one knows that this statement has a separate hidden meaning. Explaining this hidden meaning, like the wisdom of exhaustion and non-arising, it refers to the time after coming out of meditation that this aspect arises, so the uncontaminated aspect transcends the sixteen aspects, and there is no statement that there is anything that transcends the sixteen aspects, as this treatise says. As this treatise says, is there a mind that is not bound that can distinguish the dharmas bound by the desire realm? The answer is that it can distinguish, because these dharmas are impermanent, are suffering, are empty, are non-self.

因故。集故。生故。緣故。有是處。有是事。如理所引了別。此證不成。迷論意故。論顯不繫行相眾多。于中有緣欲界系者。依容有說。有是處言。有是事言。顯無顛倒。即由此故。余無此言。謂彼論中。復作是說。頗有見斷心能了別欲界系法耶。曰能了別。謂我故。我所故。斷故。常故。無因故。無作故。損減故。尊故。勝故。上故。第一故。能清凈故。能解脫故。能出離故。惑故。疑故。猶豫故。貪故。瞋故。慢故。癡故。不如理所引了別。除此無容有餘行相。由此不說有是處言。由皆顛倒轉。不言有是事。故凈行相無越十六。理教無違。不可傾動。所言行相有十六者。為但名別實亦有異。何謂行相能行所行。頌曰。

行相實十六　　此體唯是慧　能行有所緣　　所行諸有法

論曰。有說行相名雖十六實事唯七。緣苦諦境治四倒故。名實俱四。緣三諦境。名四實一。如是說者實亦十六。所治所行相有別故。言所對治相有別者。為治常見故修非常行相。為治樂諸行故修苦行相。為治我所見故修空行相。為治我見故修非我行相。為治無因論故修因行相。為治自在等一因論故修集行相。為治轉變因常因論故修生行相。為治知為先能生論故修緣行相。為治歸自在為涅槃論顯諸蘊永滅是涅槃故修滅行相。為治執

自體所有解脫是雜染惑苦不正見故修靜行相。為治執涅槃如被咒詛遂致殄滅是弊壞論故修妙行相。為治執解脫還退見故修離行相。為治執無解脫道故修道行相。為治苦行是真道見及謗真道是邪論故修如行相。為治不修道生死自凈及世間離染是真道故修行行相。為治嘗遭不永離染道所誑惑于真聖道亦不敬故修出行相。言所行境相有別者。苦聖諦有四相。一非常。二苦。三空。四非我。有生滅故非常。逼迫性故違聖心故苦。無主宰故空。違我相故非我。集聖諦有四相。一因。二集。三生。四緣。能生法故因。有多種故集。恒孳產故生。各別助故緣。滅聖諦有四相。一滅。二靜。三妙。四離。息眾苦故滅。三有為相三火滅故靜。有餘師說。眾苦息故靜。如說苾芻諸行皆苦。唯有涅槃最為寂靜。善故常故妙。一切災患永解脫故。極安隱故離。道聖諦有四相。一道。二如。三行。四出。能通尋求諸法性相至解脫故道。無倒轉故如。如實趣故行。有餘師說。定能趣故行。如說此道能至清凈。余見必無至清凈理。一向趣故。決能至故出。如是所治及所行境。相有別故實有十六。如是行相以慧為體。謂唯諸慧。于境相中簡擇而轉名為行相。豈不心心所皆名有行相。如是無慧與慧相應。如何可言慧有行相。非有行相。唯慧相應心等。皆名

【現代漢語翻譯】現代漢語譯本自體所有解脫是因為雜染、迷惑、痛苦和不正見，所以要修習靜止的行相。爲了對治執著涅槃（Nirvana）如同被詛咒一樣導致消滅這種弊端，所以要修習微妙的行相。爲了對治執著解脫會退轉的見解，所以要修習遠離的行相。爲了對治執著沒有解脫之道，所以要修習道的行相。爲了對治苦行是真道的見解，以及誹謗真道是邪論的觀點，所以要修習如實的行相。爲了對治不修道，認為生死自然清凈，以及世間離染才是真道的觀點，所以要修習行的行相。爲了對治曾經遭遇不能永遠離染的道所欺騙迷惑，以至於對真正的聖道也不尊敬的情況，所以要修習出的行相。所行境相的差別在於：苦聖諦（Dukkha Satya）有四種行相：一、無常（Anitya），二、苦（Dukkha），三、空（Sunyata），四、非我（Anatma）。因為有生滅變化所以是無常。因為逼迫的性質，違背聖者的心意所以是苦。因為沒有主宰者所以是空。因為違揹我相所以是非我。集聖諦（Samudaya Satya）有四種行相：一、因（Hetu），二、集（Samudaya），三、生（Prabhava），四、緣（Pratyaya）。能夠產生法所以是因。有多種作用所以是集。恒常滋生增長所以是生。各自別地輔助所以是緣。滅聖諦（Nirodha Satya）有四種行相：一、滅（Nirodha），二、靜（Shanta），三、妙（Pranita），四、離（Nihsarana）。止息眾苦所以是滅。三有為相和三火都熄滅了所以是靜。有其他論師說，眾苦止息所以是靜。如經中所說，比丘（Bhikkhu），一切行都是苦，只有涅槃（Nirvana）最為寂靜。因為是善的，常住的，所以是妙。因為一切災患永遠解脫，極其安穩，所以是離。道聖諦（Magga Satya）有四種行相：一、道（Marga），二、如（Nyaya），三、行（Pratipatti），四、出（Niryana）。能夠通達尋求諸法性相，到達解脫所以是道。沒有顛倒錯亂所以是如。如實地趣向所以是行。有其他論師說，決定能夠趣向所以是行。如經中所說，此道能夠到達清凈，其他見解必定沒有到達清凈的道理。一向趣向，決定能夠到達，所以是出。像這樣，所要對治的和所要修行的境界，行相有差別，所以實際上有十六種行相。這些行相以智慧為本體。就是說只有各種智慧，在境界的行相中簡擇而轉動，才叫做行相。難道不是心和心所都叫做有行相嗎？像這樣沒有智慧和智慧相應，怎麼能說智慧有行相呢？不是有行相，只有和智慧相應的心等等，才叫做行相。

【English Translation】 English version The aspect of practicing stillness is to liberate oneself from all inherent defilements, delusions, suffering, and incorrect views. The aspect of practicing the sublime is to counteract the attachment to Nirvana (Nirvana) as if it were a curse leading to annihilation, which is a detrimental argument. The aspect of practicing detachment is to counteract the view that liberation can regress. The aspect of practicing the path is to counteract the belief that there is no path to liberation. The aspect of practicing 'suchness' is to counteract the view that asceticism is the true path and the slander that the true path is a heretical doctrine. The aspect of practicing conduct is to counteract the view that without practicing the path, birth and death are naturally purified, and that worldly detachment is the true path. The aspect of practicing emergence is to counteract the delusion and confusion caused by paths that do not lead to permanent detachment, resulting in disrespect for the true noble path. The difference in the aspects of the objects of practice lies in this: The Noble Truth of Suffering (Dukkha Satya) has four aspects: 1. Impermanence (Anitya), 2. Suffering (Dukkha), 3. Emptiness (Sunyata), 4. Non-self (Anatma). It is impermanent because it has arising and ceasing. It is suffering because of its oppressive nature, which goes against the heart of the noble ones. It is empty because there is no ruler. It is non-self because it contradicts the notion of self. The Noble Truth of the Origin of Suffering (Samudaya Satya) has four aspects: 1. Cause (Hetu), 2. Accumulation (Samudaya), 3. Production (Prabhava), 4. Condition (Pratyaya). It is a cause because it can produce phenomena. It is accumulation because it has various functions. It is production because it constantly generates and increases. It is a condition because it assists separately. The Noble Truth of the Cessation of Suffering (Nirodha Satya) has four aspects: 1. Cessation (Nirodha), 2. Tranquility (Shanta), 3. Excellence (Pranita), 4. Liberation (Nihsarana). It is cessation because it extinguishes all suffering. It is tranquility because the three conditioned characteristics and the three fires are extinguished. Some other teachers say that it is tranquility because all suffering ceases. As it is said in the scriptures, 'Bhikkhus (Bhikkhu), all actions are suffering, only Nirvana (Nirvana) is the most tranquil.' It is excellent because it is good and permanent. It is liberation because all calamities are permanently liberated and it is extremely peaceful. The Noble Truth of the Path to the Cessation of Suffering (Magga Satya) has four aspects: 1. Path (Marga), 2. Appropriateness (Nyaya), 3. Practice (Pratipatti), 4. Emergence (Niryana). It is a path because it can penetrate and seek the nature and characteristics of all phenomena and reach liberation. It is appropriateness because there is no inversion or confusion. It is practice because it truly approaches. Some other teachers say that it is practice because it can definitely approach. As it is said in the scriptures, 'This path can reach purity, other views definitely have no reason to reach purity.' It is emergence because it directly approaches and can definitely reach. In this way, the objects to be counteracted and the realms to be practiced have different aspects, so there are actually sixteen aspects. These aspects have wisdom as their essence. That is to say, only various wisdoms, which select and move in the aspects of the realm, are called aspects. Isn't it true that both the mind and mental factors are called having aspects? In this way, how can it be said that wisdom has aspects when there is no wisdom and it is in accordance with wisdom? It is not that there are aspects, only the mind and so on that are in accordance with wisdom are called aspects.

有行相者。是心心所等。于所緣品類相中有能取義。若依唯慧得行相名。則慧之餘心心所法。與行相等名有行相。如等漏故得有漏名。是與漏體同對治義。如是所餘心心所法等與行相。行於所緣。是俱時行。無前後義。或心心所有行相者。多如已知根。總名有行相。或依無間。亦說有聲。如有所依故無有過。謂如心心所皆名有所依。意識相應諸心所法。與所依識亦俱時生。識之所依唯無間滅。有行相理應知亦然。無間滅慧于現何能。此于現有能如無間滅意。若爾應受等得有受等名。許亦無違。然非所辯。慧及諸餘心心所法。有所緣故。皆是能行。此能行名。應唯目慧。行相體故。余心心所。既非行相。寧是能行。若謂所餘名能行者。以與行相相應起故。是則慧等與受相應。應名能受。雖有此語而理不然。謂慧異門稱為行相。能行即是取境別名。非能行言偏為詮慧。寧以受等體非行相。便作是難。應非能行。如於境中慧能簡擇。便許說慧名為能行。既于境中想能取像。識能了等。寧非能行。故能行名。通目取境。故應受等亦是能行。所行名通一切有法。若實若假皆所行故。由此三門體有寬狹。慧通行相能行所行。余心心所唯能所行。諸餘有法唯是所行。其理善成不可傾動。已辯十智行相差別。當辯性攝依身依地。頌曰。

【現代漢語翻譯】現代漢語譯本『有行相者』，指的是心和心所等法，在所緣的境（品類相）中具有能取的作用。如果依據唯識的智慧而得到『行相』這個名稱，那麼智慧之外的其他心和心所法，與『行相』相等同，可以稱為『有行相』。就像因為有煩惱的滲漏，所以得到『有漏』的名稱一樣，這是與煩惱的本體具有共同對治的含義。同樣，其餘的心和心所法等與行相，在所緣的境上執行，是同時執行的，沒有先後之分。或者說，心和心所具有行相，就像已經知道的根一樣，總的來說可以稱為『有行相』。或者依據無間滅，也可以說『有聲』，就像有所依一樣，沒有過失。也就是說，心和心所都可以稱為『有所依』，意識相應的各種心所法，與所依的識也是同時產生的，識的所依只有無間滅。『有行相』的道理也應該這樣理解。無間滅的智慧對於現在有什麼作用呢？它對於現在的作用就像無間滅的意一樣。如果這樣，那麼受等也應該得到『有受』等的名稱。允許這樣說也沒有什麼違背，但這並不是我們現在要辯論的。智慧以及其他的各種心心所法，因為有所緣的境，所以都是能行。這個『能行』的名稱，應該只指智慧，因為它是行相的本體。其餘的心心所，既然不是行相，怎麼能是能行呢？如果說其餘的心心所稱為能行，是因為它們與行相相應而生起。那麼，智慧等與受相應，應該稱為能受。雖然有這種說法，但道理是不成立的。智慧的另一個名稱稱為行相，能行就是取境的另一個名稱，『能行』這個詞並不是專門用來詮釋智慧的。怎麼能因為受等的本體不是行相，就提出這樣的疑問，說它們不應該是能行呢？就像在境中，智慧能夠簡擇，所以允許說智慧名為能行。既然在境中，想能夠取像，識能夠了別等等，怎麼能說它們不是能行呢？所以，『能行』這個名稱，是普遍指取境的作用。因此，受等也應該是能行。『所行』這個名稱，是通指一切有法，無論是真實的還是虛假的，都是所行。由此可見，這三個方面的本體有寬有窄。智慧通行於行相、能行、所行。其餘的心心所只通行於能行、所行。其他的有法只是所行。這個道理是完全成立的，不可動搖的。已經辨析了十智的行相差別，下面應當辨析它的自性、所攝、所依身、所依地。頌曰：

【English Translation】 English version 'Those with characteristics' refer to the mind and mental factors (citta and cetasikas), which have the function of apprehending (taking) objects (categories of phenomena) in relation to what is cognized. If the term 'characteristic' (ākāra) is derived based solely on wisdom (prajñā), then the remaining mental factors besides wisdom, are equal to 'characteristic', and can be called 'having characteristics'. Just as the term 'with outflows' (sāsrava) is derived from having leakages (āsrava), indicating a shared counteractive meaning with the essence of the outflows. Similarly, the remaining mental factors, along with the characteristic, operate on the object cognized simultaneously, without any temporal sequence. Alternatively, the mind and mental factors possess characteristics, much like the already known sense faculties (indriya), and can collectively be termed 'having characteristics'. Or, based on the immediately preceding cessation (anantara-nirodha), one can also speak of 'having sound' (svara), just as with having a basis (āśraya), there is no fault. That is to say, both the mind and mental factors can be called 'having a basis', and the mental factors associated with consciousness (vijñāna) arise simultaneously with the consciousness they depend on. The basis of consciousness is only the immediately preceding cessation. The principle of 'having characteristics' should also be understood in the same way. What function does wisdom that has ceased immediately have for the present? It functions for the present just like the immediately preceding cessation of mind. If that's the case, then feeling (vedanā) etc., should also be called 'having feeling' etc. Allowing this is not contradictory, but it is not what we are debating now. Wisdom and all other mental factors are 'able to act' (kartṛ) because they have objects to cognize. This term 'able to act' should only refer to wisdom, because it is the essence of the characteristic. Since the remaining mental factors are not characteristics, how can they be able to act? If it is said that the remaining mental factors are called able to act because they arise in conjunction with the characteristic, then wisdom etc., being associated with feeling, should be called able to feel. Although this is said, the principle is not established. Another name for wisdom is characteristic, and 'able to act' is another name for apprehending an object. The term 'able to act' is not exclusively used to explain wisdom. How can one raise the question that feeling etc., should not be able to act simply because their essence is not a characteristic? Just as wisdom can discriminate in relation to an object, it is permissible to say that wisdom is called able to act. Since conception (saṃjñā) can grasp the image in relation to an object, and consciousness can discern etc., how can they not be able to act? Therefore, the term 'able to act' generally refers to the function of apprehending an object. Thus, feeling etc., should also be able to act. The term 'acted upon' (karma) generally refers to all existing phenomena, whether real or unreal, because they are all acted upon. From this, it can be seen that the essence of these three aspects has varying degrees of scope. Wisdom pervades characteristic, able to act, and acted upon. The remaining mental factors only pervade able to act and acted upon. Other existing phenomena are only acted upon. This principle is well-established and cannot be shaken. Having discussed the differences in the characteristics of the ten wisdoms, we should now discuss their nature, what they are included in, what body they rely on, and what ground they rely on. The verse says:

性俗三九善　　依地俗一切　他心智唯四　　法六餘七九　現起所依身　　他心依欲色　法智但依欲　　餘八通三界

論曰。如是十智三性攝者。謂世俗通三性。餘九智唯是善。依地別者。謂世俗智通依欲界乃至有頂。他心智唯依四根本靜慮。不依近分靜慮中間。此智所緣極微細故。彼地道力微劣不能了達他相續中現在微細心心所法。亦不依無色無此加行故。又通性故。餘地非依五。通所依止觀等故。法智通以六地為依。謂未至中間四根本靜慮。不依余近分。彼唯有漏故。亦不依無色。此緣欲界故。所餘七智九地為依。謂下三無色及前說六地。總說如是。然有差別。謂此所說七種智中類智決定依九地起。苦集滅道盡無生智。苦法智攝。六地為依。類智攝者。通依九地。依身別者。謂他心智。依欲色界俱可現前。不依無色。彼自無故。不起下地他心智者。此智隨轉色。彼無容起故。法智但依欲界身起。非上二界入出此智。諸有漏心唯欲有故。又法智隨轉色所。依大種唯欲系故。又此能治起破戒惑。破戒唯欲非上界故。餘八智現起通依三界身。已辯性地身。當辯念住攝。頌曰。

諸智念住攝　　滅智唯最後　他心智后三　　餘八智通四

論曰。滅智攝在法念住中。他心智后三攝。所餘八皆

【現代漢語翻譯】現代漢語譯本『性俗三九善，依地俗一切，他心智唯四，法六餘七九』：世俗智通於三種性質（善、不善、無記），其餘九種智慧唯是善性。依所依地來說，世俗智通於欲界乃至有頂天。他心智只依四根本靜慮（禪定），不依近分靜慮和中間禪，因為他心智所緣的極微細，而那些地方的道力微弱，不能了達他人相續中現在的微細心和心所法。也不依無色界，因為無色界沒有這種加行。又因為世俗智是通性的緣故，其餘地不是它的所依。法智通以六地為依，即未至定、中間定和四根本靜慮。不依其餘近分定，因為那些只有有漏。也不依無色界，因為法智緣欲界。其餘七種智慧以九地為依，即下三無色界和前面說的六地。總的來說是這樣，但也有差別。這七種智慧中，類智決定依九地而生起。苦、集、滅、道、盡、無生智，屬於苦法智，以六地為依；屬於類智的，通依九地。『現起所依身，他心依欲色，法智但依欲，餘八通三界』：他心智可以依欲界和色界的身而現前，不依無色界，因為無色界自身沒有色身。不起下地他心智的原因是，此智隨轉於色，而下地沒有容起之處。法智只依欲界身而起，不依上二界，因為只有欲界有有漏心。而且法智隨轉於色所，所依的大種只有欲界才有。而且此智慧夠對治破戒的惑，而破戒只在欲界，不在上界。其餘八種智慧現起時，通依三界的身。以上辨析了性、地、身，下面辨析念住的攝屬。『諸智念住攝，滅智唯最後，他心智后三，餘八智通四』：滅智被攝在法念住中，他心智被后三種念住所攝，其餘八種智慧通於四種念住。

【English Translation】 English version 'The nature of mundane knowledge is threefold good, based on all mundane realms. Other-minds knowledge is only fourfold, Dharma knowledge sixfold, the rest seven or ninefold.' Mundane knowledge encompasses the three natures (good, unwholesome, and neutral), while the remaining nine knowledges are exclusively good. In terms of the grounds they rely on, mundane knowledge extends from the desire realm up to the peak of existence (the highest realm). Other-minds knowledge relies solely on the four fundamental dhyanas (meditative states), not on the preliminary dhyanas or the intermediate dhyana, because the objects of other-minds knowledge are extremely subtle, and the power of the path in those places is too weak to comprehend the subtle mental states and mental factors currently present in the continuum of others. It also does not rely on the formless realms, as there is no such practice there. Furthermore, because mundane knowledge is of a general nature, the other realms are not its basis. Dharma knowledge generally relies on six grounds: the unreleased, the intermediate, and the four fundamental dhyanas. It does not rely on the remaining preliminary dhyanas, as those are only defiled. Nor does it rely on the formless realms, as Dharma knowledge is concerned with the desire realm. The remaining seven knowledges rely on nine grounds: the lower three formless realms and the six realms mentioned earlier. This is a general statement, but there are differences. Among these seven knowledges, knowledge of kinds (類智) definitely arises based on the nine grounds. The knowledges of suffering, origination, cessation, path, exhaustion, and non-arising, which are included in Dharma knowledge of suffering, rely on six grounds; those included in knowledge of kinds generally rely on nine grounds. 'The body on which they manifest and rely: other-minds knowledge relies on the desire and form realms, Dharma knowledge relies only on the desire realm, the rest of the eight are common to the three realms.' Other-minds knowledge can manifest based on the bodies of the desire and form realms, but not on the formless realms, as the formless realms themselves have no physical body. The reason why lower-realm other-minds knowledge does not arise is that this knowledge follows and transforms with form, and there is no place for it to arise in the lower realms. Dharma knowledge arises only based on the body of the desire realm, not on the upper two realms, because only the desire realm has defiled minds. Moreover, Dharma knowledge follows and transforms with form, and the fundamental elements on which it relies are only found in the desire realm. Furthermore, this knowledge can counteract the defilements of breaking precepts, and breaking precepts only occurs in the desire realm, not in the upper realms. The remaining eight knowledges, when they manifest, generally rely on the bodies of the three realms. The nature, grounds, and bodies have been discussed above; now we will discuss the inclusion in the mindfulnesses. 'The knowledges are included in the mindfulnesses, cessation knowledge is only the last, other-minds knowledge the last three, the rest of the eight knowledges are common to the four.' Cessation knowledge is included in the mindfulness of phenomena, other-minds knowledge is included in the last three mindfulnesses, and the remaining eight knowledges are common to the four mindfulnesses.

通四。如是十智展轉相望。一一當言幾智為境。頌曰。

諸智互相緣　　法類道各九　苦集智各二　　四皆十滅非

論曰。法智慧緣九智為境。除類智。類智慧緣九智為境。除法智。道智慧緣九智為境。除世俗智。非道攝故。苦集二智。一一能緣二智為境。謂世俗智及有漏他心智。世俗他心盡無生智。此四皆緣十智為境。滅智不緣諸智為境。唯以擇滅為所緣故。十智所緣總有幾法。何智幾法為所緣境。頌曰。

所緣總有十　　謂三界無漏　無為各有二　　俗緣十法五　類七苦集六　　滅緣一道二　他心智緣三　　盡無生各九

論曰。十智所緣總有十法。謂有為法分為八種。三界所繫無漏有為。各有相應不相應故。無為分二種。善無記別故。俗智總緣十法為境。法智緣五。謂欲界二無漏道二及善無為。類智緣七。謂色無色無漏道六及善無為。苦集智各緣三界所繫六。滅智緣一。謂善無為。道智緣二。謂無漏道。他心智緣欲色無漏三相應法。盡無生智緣有為八及善無為。頗有一念智緣一切法不。不爾。豈不非我觀智知一切法皆非我耶。此亦不能緣一切法。不緣何法此體是何。頌曰。

俗智除自品　　總緣一切法　為非我行相　　聞思修所成

論曰。以世俗智觀一切法為非我時。

【現代漢語翻譯】現代漢語譯本通達四諦的十智，如是十智輾轉相望，每一個都應當說以幾種智為境界？頌說：『諸智互相緣，法類道各九，苦集智各二，四皆十滅非。』論曰：法智慧夠緣九種智為境界，除了類智。類智慧夠緣九種智為境界，除了法智。道智慧夠緣九種智為境界，除了世俗智，因為它不是道所攝。苦智和集智，每一種能夠緣兩種智為境界，即世俗智和有漏他心智。世俗智、他心智、盡智、無生智，這四種都緣十種智為境界。滅智不緣任何智為境界，只以擇滅（Nirvana obtained through wisdom）為所緣。十智所緣總共有幾種法？什麼智以幾種法為所緣境？頌說：『所緣總有十，謂三界無漏，無為各有二，俗緣十法五，類七苦集六，滅緣一道二，他心智緣三，盡無生各九。』論曰：十智所緣總共有十種法，即有為法分為八種，三界所繫的有漏有為，各有相應和不相應的緣故。無為法分為兩種，因為有善和無記的差別。世俗智總緣十法為境界。法智緣五種，即欲界二、無漏道二以及善無為。類智緣七種，即色界、無色界、無漏道六以及善無為。苦智和集智各自緣三界所繫的六種。滅智緣一種，即善無為。道智緣兩種，即無漏道。他心智緣欲界、色界、無漏的三種相應法。盡智和無生智緣有為的八種以及善無為。是否有一念智緣一切法？不是這樣。難道非我觀智（the wisdom of non-self）不是知道一切法皆非我嗎？此智也不能緣一切法。不緣何法？此智的體性是什麼？頌說：『俗智除自品，總緣一切法，為非我行相，聞思修所成。』論曰：以世俗智觀察一切法為非我時。

【English Translation】 English version The ten wisdoms that penetrate the Four Noble Truths. Thus, when these ten wisdoms are considered in relation to each other, how many wisdoms should be said to be the object of each? Verse: 『The wisdoms mutually condition each other; Dharma-wisdom, category-wisdom, and path-wisdom each have nine; suffering-wisdom and accumulation-wisdom each have two; the four all have ten; cessation-wisdom does not.』 Explanation: Dharma-wisdom can take nine wisdoms as its object, excluding category-wisdom. Category-wisdom can take nine wisdoms as its object, excluding Dharma-wisdom. Path-wisdom can take nine wisdoms as its object, excluding conventional wisdom (lokasamvrti-jnana), because it is not included in the path. Suffering-wisdom (duhkha-jnana) and accumulation-wisdom (samudaya-jnana), each can take two wisdoms as their object, namely conventional wisdom and contaminated other-minds-wisdom (paracitta-jnana). Conventional wisdom, other-minds-wisdom, exhaustion-wisdom (ksaya-jnana), and non-arising-wisdom (anutpada-jnana), these four all take ten wisdoms as their object. Cessation-wisdom (nirodha-jnana) does not take any wisdoms as its object, only taking cessation through discrimination (pratisankhya-nirodha) as its object. How many dharmas in total are the objects of the ten wisdoms? Which wisdom takes how many dharmas as its object? Verse: 『The objects in total are ten, namely the three realms and the unconditioned; conditioned and unconditioned each have two; conventional wisdom conditions ten dharmas, Dharma-wisdom five; category-wisdom seven, suffering-wisdom and accumulation-wisdom six; cessation-wisdom conditions one, path-wisdom two; other-minds-wisdom conditions three, exhaustion-wisdom and non-arising-wisdom each nine.』 Explanation: The objects of the ten wisdoms in total are ten dharmas, namely conditioned dharmas divided into eight types, the contaminated conditioned dharmas associated with the three realms, each having corresponding and non-corresponding reasons. Unconditioned dharmas are divided into two types, because there is a distinction between wholesome and neutral. Conventional wisdom conditions all ten dharmas as its object. Dharma-wisdom conditions five, namely the desire realm two, the unconditioned path two, and wholesome unconditioned. Category-wisdom conditions seven, namely the form realm, the formless realm, the unconditioned path six, and wholesome unconditioned. Suffering-wisdom and accumulation-wisdom each condition the six associated with the three realms. Cessation-wisdom conditions one, namely wholesome unconditioned. Path-wisdom conditions two, namely the unconditioned path. Other-minds-wisdom conditions the three corresponding dharmas of the desire realm, form realm, and the unconditioned. Exhaustion-wisdom and non-arising-wisdom condition the eight conditioned dharmas and wholesome unconditioned. Is there a single moment of wisdom that conditions all dharmas? It is not so. Does not the wisdom of non-self (anatma-jnana) know that all dharmas are non-self? This wisdom also cannot condition all dharmas. Which dharmas does it not condition? What is the nature of this wisdom? Verse: 『Conventional wisdom excludes its own category, generally conditions all dharmas, as the aspect of non-self, accomplished through hearing, thinking, and cultivation.』 Explanation: When conventional wisdom observes all dharmas as non-self.

猶除自品。自品謂自體相應俱有法。何故不緣自體為境。諸對法者立此因言。諸法必無待自體故。即由此理不緣相應。以與相應一境轉故。許緣相應者。便應許自緣。亦不能緣俱有法者。以俱有法極相近故。如眼不見扶眼根色。契經亦說。一剎那智不能頓知一切法境。如契經說。無有沙門婆羅門等。於一切法頓見頓知。義準唯漸此智唯是欲色界攝。無色界中雖有此類。而緣法少。非此所明。此通聞思修所成慧。皆能除自品緣一切法故。已辯所緣。復應思擇。誰成就幾智耶。頌曰。

異生聖見道　　初念定成一　二定成三智　　后四一一增　修道定成七　　離欲增他心　無學鈍利根　　定成九成十

論曰。諸異生位及聖見道。第一剎那定成一智。謂世俗智。第二剎那定成三智。謂加法苦。第四六十十四剎那。如次後后增類集滅道智。諸未增位成數如前。故修位中亦定成七。如是諸位。若已離欲。各各增一。謂他心智。唯除異生生無色者。然異生位及見道中。唯可成就俗他心智道類智時具成二種。爾時初得不還果故。兼得無漏以成果體。余修位中皆具成二。生無色者便舍世俗。諸時解脫定成九智。謂加盡智。不時解脫定成就十。謂增無生。

說一切有部顯宗論卷第三十五大正藏第 29 冊 N

【現代漢語翻譯】現代漢語譯本：『猶除自品』（youchu zipin）。『自品』（zipin）謂與自體相應且同時存在的法。為何不以自體為所緣境？諸位對法論師立此因說：諸法必定不待自體。即由此理，不緣相應法，因為與相應法在同一境中運轉。如果允許緣相應法，便應允許自緣。也不能緣俱有法，因為俱有法極其相近，如同眼睛看不見扶持眼根的顏色。經典也說，一剎那的智慧不能立即知曉一切法境。如經典所說：沒有沙門（shamen，出家修道者）、婆羅門（poluomen，古印度祭司）等，能對一切法頓見頓知，義理上應是漸次而知。此智唯是欲界所攝。無色界中雖有此類，但所緣法少，非此處所明。此智通於聞、思、修所成之慧，皆能除自品，緣一切法。以上已辨析所緣，還應思擇，誰成就幾種智慧呢？頌曰：異生聖見道，初念定成一；二定成三智，后四一一增；修道定成七，離欲增他心；無學鈍利根，定成九成十。論曰：諸異生位及聖見道，第一剎那必定成就一種智慧，即世俗智。第二剎那必定成就三種智慧，即加行、苦、法智。第四、六、十、十四剎那，依次後后增加類智、集智、滅智、道智。諸未增加的位，成就的數量如前所述。故修道位中也必定成就七種智慧。如是諸位，如果已經離欲，各各增加一種，即他心智，唯除異生生於無色界者。然而異生位及見道中，唯可成就世俗智、他心智。道類智時，具成二種，因為此時初得不還果，兼得無漏智以成果體。其餘修道位中皆具成二種。生於無色界者便捨棄世俗智。諸時解脫者必定成就九種智慧，即加行和盡智。不時解脫者必定成就十種智慧，即增加無生智。

【English Translation】 English version: 'Youchu zipin' (猶除自品, excluding self-category). 'Zipin' (自品, self-category) refers to dharmas that are co-existent and associated with the self-entity. Why is the self-entity not taken as an object? Those Abhidharma masters establish this reason, saying: All dharmas necessarily do not depend on the self-entity. Precisely because of this principle, it does not cognize associated dharmas, because it operates in the same realm as the associated dharmas. If it is allowed to cognize associated dharmas, then it should be allowed to cognize itself. Nor can it cognize co-existent dharmas, because co-existent dharmas are extremely close, just as the eye cannot see the color that supports the eye-organ. The sutras also say that the wisdom of a single moment cannot immediately know all realms of dharmas. As the sutras say: There are no shramanas (沙門, renunciants) or brahmanas (婆羅門, priests) who can instantly see and instantly know all dharmas; the meaning implies gradual knowledge. This wisdom is only included in the desire realm. Although there are similar cases in the formless realm, the dharmas cognized are few, which is not explained here. This wisdom is common to the wisdom attained through hearing, thinking, and cultivation, and can exclude the self-category and cognize all dharmas. Having discussed the cognized object, it should also be considered who attains how many wisdoms. The verse says: Ordinary beings and those on the path of seeing, the first moment definitely attains one; the second moment definitely attains three wisdoms, the subsequent four increase one by one; those on the path of cultivation definitely attain seven, those who have abandoned desire increase other-minds; non-learners, dull and sharp-witted, definitely attain nine or ten. The treatise says: In the stage of ordinary beings and the path of seeing of the noble ones, in the first moment, one wisdom is definitely attained, namely, worldly wisdom. In the second moment, three wisdoms are definitely attained, namely, wisdom of application, suffering, and dharma. In the fourth, sixth, tenth, and fourteenth moments, the wisdoms of kind, accumulation, cessation, and path are increased one by one, respectively. The number of attainments in the stages where no increase has occurred is as described above. Therefore, in the stage of cultivation, seven wisdoms are definitely attained. In these stages, if one has abandoned desire, each increases by one, namely, the wisdom of other minds, except for ordinary beings born in the formless realm. However, in the stage of ordinary beings and the path of seeing, only worldly wisdom and other-minds wisdom can be attained. At the time of the wisdom of the path of kind, two kinds are fully attained, because at this time, one initially attains the fruit of non-return, and also attains un-leaked wisdom as the body of the fruit. In the remaining stages of cultivation, two kinds are fully attained. Those born in the formless realm abandon worldly wisdom. Those who are liberated in time definitely attain nine wisdoms, namely, application and exhaustion wisdom. Those who are not liberated in time definitely attain ten wisdoms, namely, increasing the wisdom of non-arising.

o. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第三十六

尊者眾賢造

三藏法師玄奘奉　詔譯辯智品第八之二

於何位中頓修幾智且應思擇。何謂為修。謂習善有為令圓滿自在。非染無記者無勝愛果故。非善無為者。不在相續故。又無為無果故。已辯修義。本問應答。且於見道十五心中。頌曰。

見道忍智起　　即彼未來修　三類智兼修　　現觀邊俗智　不生自下地　　苦集四滅后　自諦行相境　　唯加行所得

論曰。見道位中隨起忍智。皆即彼類于未來修。然具修自諦諸行相念住。何緣見道唯同類修。所作所緣俱定別故。有說此種性先未曾得故。唯苦集滅三類智時。能兼修未來現觀邊俗智。於一一諦現觀後邊。方能兼修。故立斯號。由此餘位未能兼修。自諦所為未圓滿故。有言若此於法智位修。應說名為現觀中俗智。經不應立現觀邊名。三位所修何勝何劣。若據相續後勝於前。因增長身起彼得故。若就界說。上皆勝下。故前所修色界系者。界勝身劣。后位所修欲界系者。界劣身勝。此有四句。如理應思。道類智時何不修此。此智唯是見道眷屬。彼修道攝。故不能修。此意說言。修七處善為種子故。見道得生。故見道生時說彼為眷屬。或世俗智從無始來。于

【現代漢語翻譯】現代漢語譯本

o. 1563 《阿毗達磨藏顯宗論》

《阿毗達磨藏顯宗論》卷第三十六

尊者眾賢造

三藏法師玄奘奉　詔譯《辯智品》第八之二

於何位中頓修幾智且應思擇。何謂為修。謂習善有為令圓滿自在。非染無記者，無勝愛果故。非善無為者，不在相續故。又無為無果故。已辯修義。本問應答。且於見道十五心中。頌曰：

見道忍智起　　即彼未來修　三類智兼修　　現觀邊俗智　不生自下地　　苦集四滅后　自諦行相境　　唯加行所得

論曰：見道位中隨起忍智，皆即彼類于未來修。然具修自諦諸行相念住。何緣見道唯同類修？所作所緣俱定別故。有說此種性先未曾得故。唯苦集滅三類智時，能兼修未來現觀邊俗智。於一一諦現觀後邊，方能兼修。故立斯號。由此餘位未能兼修，自諦所為未圓滿故。有言若此於法智位修，應說名為現觀中俗智，經不應立現觀邊名。三位所修何勝何劣？若據相續後勝於前，因增長身起彼得故。若就界說，上皆勝下。故前所修**系者，界勝身劣。后位所修欲界系者，界劣身勝。此有四句，如理應思。道類智時何不修此？此智唯是見道眷屬，彼修道攝，故不能修。此意說言，修七處善為種子故，見道得生。故見道生時說彼為眷屬。或世俗智從無始來，于

【English Translation】 English version

o. 1563 Abhidharmakosha-bhashya (Explanation of the Treasury of Abhidharma)

Abhidharmakosha-bhashya Volume 36

Composed by Venerable Vasubandhu

Translated under Imperial Order by Tripitaka Master Xuanzang, Chapter 8, Part 2: Examination of Wisdom (Bian Zhi Pin)

In which stage should one contemplate how many wisdoms are cultivated simultaneously? What is meant by 'cultivation'? It refers to the practice of wholesome conditioned phenomena, leading to completeness and mastery. It does not refer to defiled or neutral phenomena, because they lack superior results of affection. It does not refer to wholesome unconditioned phenomena, because they are not within the continuum. Furthermore, unconditioned phenomena have no result. The meaning of 'cultivation' has been explained. Now, answering the original question, it is during the fifteen moments of the Path of Seeing (見道, Jian Dao). The verse states:

When the forbearance and wisdom of the Path of Seeing arise, 　They are cultivated in the future. 　Three types of wisdom are cultivated together, 　The mundane wisdom on the edge of direct realization (現觀, Xian Guan). 　It does not arise from its own lower realm, 　After the four truths of suffering (苦, Ku), origination (集, Ji), cessation (滅, Mie). 　The object is the aspect of its own truth, 　Obtained only through application.

The treatise states: In the stage of the Path of Seeing, whichever forbearance and wisdom arise, they are cultivated in the future within their respective categories. However, one fully cultivates the mindfulness of the aspects of one's own truth. Why is it that in the Path of Seeing, only the same category is cultivated? Because the action and the object are both fixed and distinct. Some say it is because this kind of nature has never been obtained before. Only during the three types of wisdom—those related to suffering, origination, and cessation—can one simultaneously cultivate the future mundane wisdom on the edge of direct realization. Only after the edge of direct realization of each truth can one cultivate simultaneously. Therefore, this designation is established. Because of this, other stages cannot cultivate simultaneously, as the actions related to one's own truth are not yet complete. Some say that if this were cultivated in the stage of the Wisdom of Dharma (法智, Fa Zhi), it should be called mundane wisdom in the midst of direct realization, and the sutra should not establish the name 'edge of direct realization.' Which is superior and which is inferior among the cultivations of the three stages? If based on the continuum, the later is superior to the former, because the cause increases the body, and one obtains it. If based on the realm, the higher is always superior to the lower. Therefore, those cultivated earlier that are related to the ** realm, the realm is superior, and the body is inferior. Those cultivated later that are related to the Desire Realm (欲界, Yu Jie), the realm is inferior, and the body is superior. There are four possibilities here, which should be considered reasonably. Why is this not cultivated during the Wisdom of the Path (道類智, Dao Lei Zhi)? This wisdom is only a member of the Path of Seeing, while that is included in the Path of Cultivation (修道, Xiu Dao), so it cannot be cultivated. This means that the Path of Seeing arises because the cultivation of the seven wholesome places serves as the seed. Therefore, when the Path of Seeing arises, it is said to be a member. Or, mundane wisdom, from beginningless time, in

三諦中曾知斷證。未曾修道。故今不修。或由今時見真道故。偽道羞避。故非所修。或現觀邊方修此智。道無邊故此位不修。謂三諦中依事現觀容一行者。總得其邊必無有能。遍修道者。異根性道不能修故。于自根性雖容得修。百千分中不起一故。雖見道位未遍斷集未遍證滅。而於當位斷集證滅其事已周。道類智時迷道諦惑。諸對治道亦不遍修。以種性根有多品故。由此於三諦。世尊說邊聲。如契經中。說有身邊。有身集邊。有身滅邊。曾無經說有身道邊。無能修道至邊際故。此世俗智是不生法。於一切時無容起故。此起依身定不生故。謂隨信行隨法行身。容有為依引此智起。在見道位此無容生。故此依身住不生法。依不生故此必不生。若爾依何說有修義。依得修故說名為修。謂于爾時起得自在。余緣障故體不現前。即由此因說名為得。以證彼得起自在故。以有諸法得即現前。如盡智等。或有諸法先得后現前。如無生智等。或有諸法得永不現前。如此智等。或有諸法不得而現前。如外色等。無有情數法不得而現前。故雖不生而有修義。隨於何地見道現前。能修未來自地下地。謂此俗智七地為依。即未至中間四靜慮欲界。若依未至見道現前。能修未來一地見道。二地俗智至依第四見道現前。能修未來六地見道。七地俗智

苦集邊修四念住攝。滅邊修者唯法念住。隨於何諦現觀邊修。即以此行相緣此諦為境。謂若苦諦現觀邊修。即以緣苦四種行相。若欲界系緣欲界苦。色界系者緣上苦諦。若於集諦現觀邊修。即以緣集四種行相。若欲界系緣欲界集。色界系者緣上集諦。若於滅諦現觀邊修。即以緣滅四種行相。若欲界系緣欲界滅。色界系者緣上滅諦。此世俗智唯加行得。即由見道加行得故。欲界攝者是思所成。色界攝者是修所成。非聞所成。彼微劣故。智增故立智名。若並隨行。以欲四蘊色界五蘊為其自性。次於修道離染位中。頌曰。

修道初剎那　　修六或七智　斷八地無間　　及有欲余道　有頂八解脫　　各修於七智　上無間余道　　如次修六八

論曰。修道初念。謂第十六道類智時現修二智。謂道及類名異非體。未離欲者未來修六。謂法及類苦集滅道。離欲修七。謂加他心有頂治故。不修世俗。先已離欲入聖道者。何緣見道中不修他心智。以他心智遊觀德攝。依容豫道方有修義。見道位中為觀諦理。加行極速。故不能修。無間道中義亦同此。今第十六道類智時。容豫道收。故修此智。斷欲修斷。九無間道。八解脫道俗四法智。隨應現修。斷上七地。諸無間道。四類世俗。滅道法智。隨應現修。斷欲加行。有欲勝進

【現代漢語翻譯】現代漢語譯本苦諦和集諦的邊際修習包含在四念住中。滅諦的邊際修習只包含法念住。無論在哪個諦的現觀邊際修習中，都以相應的行相緣取該諦作為境界。例如，如果在苦諦的現觀邊際修習中，就以緣取苦諦的四種行相進行修習。如果是欲界所繫的，就緣取欲界的苦諦；如果是所繫的，就緣取上界的苦諦。如果在集諦的現觀邊際修習中，就以緣取集諦的四種行相進行修習。如果是欲界所繫的，就緣取欲界的集諦；如果是所繫的，就緣取上界的集諦。如果在滅諦的現觀邊際修習中，就以緣取滅諦的四種行相進行修習。如果是欲界所繫的，就緣取欲界的滅諦；如果是所繫的，就緣取上界的滅諦。這種世俗智只能通過加行獲得，也就是通過見道的加行獲得。欲界所攝的是思所成，所攝的是修所成，不是聞所成，因為它微弱。因為智慧增長，所以立名為智。如果連同隨行一起，以欲界的四蘊**五蘊作為它的自性。接下來，在修道離染的階段，頌文說：

『修道初剎那，修六或七智；斷八地無間，及有欲余道；有頂八解脫，各修於七智；上無間余道，如次修六八。』

論述說：修道的最初一念，也就是第十六道類智（Dharmajñāna-ksānti）的時候，現前修習兩種智慧，即道智（mārga-jñāna）和類智（anvaya-jñāna），名稱不同但本體相同。未離欲界染者，未來修習六種智慧，即法智（dharma-jñāna）和類智（anvaya-jñāna），以及苦智（duhkha-jñāna）、集智（samudaya-jñāna）、滅智（nirodha-jñāna）、道智（mārga-jñāna）。已離欲界染者，修習七種智慧，因為加上了他心智（paracitta-jñāna），爲了對治有頂（Bhavāgra）的煩惱。不修習世俗智（samvrti-jñāna），因為之前已經離欲入聖道了。為什麼在見道中不修習他心智呢？因為他心智屬於遊觀功德，依賴於容豫道（Rongyudao）才有修習的意義。見道位中爲了觀察諦理，加行非常迅速，所以不能修習。無間道（anantara-mārga）中的道理也與此相同。現在第十六道類智的時候，容豫道攝持，所以修習這種智慧。斷除欲界煩惱時，在九無間道（anantara-mārga）和八解脫道（vimukti-mārga）中，隨應現修世俗智（samvrti-jñāna）和四法智（dharma-jñāna）。斷除上七地煩惱時，在諸無間道（anantara-mārga）中，隨應現修四類智（anvaya-jñāna）、世俗智（samvrti-jñāna）、滅智（nirodha-jñāna）和道智（mārga-jñāna）。斷除欲界加行道（prayoga-mārga）時，如果有欲界的勝進。

【English Translation】 English version The marginal cultivation of the Truth of Suffering (Duhkha Satya) and the Truth of Origin (Samudaya Satya) is included within the Four Foundations of Mindfulness (catuḥ-smṛtyupasthāna). The marginal cultivation of the Truth of Cessation (Nirodha Satya) only includes the Mindfulness of Dharma (dharma-smṛtyupasthāna). In whatever Truth's direct realization marginal cultivation, one takes that Truth as the object with the corresponding aspects. For example, if in the direct realization marginal cultivation of the Truth of Suffering, one cultivates with the four aspects that apprehend the Truth of Suffering. If it is related to the Desire Realm (Kāmadhātu), one apprehends the Truth of Suffering of the Desire Realm; if it is related to the ** Realm, one apprehends the Truth of Suffering of the upper realms. If in the direct realization marginal cultivation of the Truth of Origin, one cultivates with the four aspects that apprehend the Truth of Origin. If it is related to the Desire Realm, one apprehends the Truth of Origin of the Desire Realm; if it is related to the ** Realm, one apprehends the Truth of Origin of the upper realms. If in the direct realization marginal cultivation of the Truth of Cessation, one cultivates with the four aspects that apprehend the Truth of Cessation. If it is related to the Desire Realm, one apprehends the Truth of Cessation of the Desire Realm; if it is related to the ** Realm, one apprehends the Truth of Cessation of the upper realms. This mundane wisdom (samvrti-jñāna) can only be obtained through application (prayoga), that is, through the application of the Path of Seeing (darśana-mārga). That which is included in the Desire Realm is born from thought (cintā-maya); that which is included in the ** Realm is born from cultivation (bhāvanā-maya), not from hearing (śruta-maya), because it is weak. Because wisdom increases, it is established as the name 'wisdom'. If together with the accompanying factors, the four aggregates (skandha) of the Desire Realm ** the five aggregates are its nature. Next, in the stage of the Path of Cultivation (bhāvanā-mārga) of detachment, the verse says:

'In the first moment of the Path of Cultivation, one cultivates six or seven wisdoms; in the non-intermittent paths (anantara-mārga) of cutting off the eight grounds (bhūmi), and in the remaining paths of those with desire; in each of the eight liberations (vimokṣa) of the Peak of Existence (Bhavāgra), one cultivates seven wisdoms; in the upper non-intermittent paths and remaining paths, one cultivates six and eight in order.'

The treatise says: In the first moment of the Path of Cultivation, that is, at the time of the sixteenth Knowledge of Conformity to Dharma (Dharmajñāna-ksānti), one presently cultivates two wisdoms, namely the Knowledge of the Path (mārga-jñāna) and the Knowledge of Conformity (anvaya-jñāna), which differ in name but not in essence. Those who have not detached from desire will cultivate six wisdoms in the future, namely the Knowledge of Dharma (dharma-jñāna) and the Knowledge of Conformity (anvaya-jñāna), as well as the Knowledge of Suffering (duhkha-jñāna), the Knowledge of Origin (samudaya-jñāna), the Knowledge of Cessation (nirodha-jñāna), and the Knowledge of the Path (mārga-jñāna). Those who have detached from desire will cultivate seven wisdoms, because they add the Knowledge of the Minds of Others (paracitta-jñāna) to counteract the afflictions of the Peak of Existence (Bhavāgra). They do not cultivate mundane wisdom (samvrti-jñāna), because they have already detached from desire and entered the Noble Path. Why is it that the Knowledge of the Minds of Others is not cultivated in the Path of Seeing? Because the Knowledge of the Minds of Others belongs to the merit of leisurely contemplation, and only has meaning in cultivation when relying on the Path of Leisure (Rongyudao). In the stage of the Path of Seeing, in order to observe the truths, the application is extremely rapid, so it cannot be cultivated. The principle in the Non-Intermittent Path (anantara-mārga) is also the same as this. Now, at the time of the sixteenth Knowledge of Conformity to Dharma, the Path of Leisure is embraced, so this wisdom is cultivated. When cutting off the afflictions of the Desire Realm, in the nine Non-Intermittent Paths (anantara-mārga) and the eight Paths of Liberation (vimukti-mārga), one presently cultivates mundane wisdom (samvrti-jñāna) and the four Knowledges of Dharma (dharma-jñāna) accordingly. When cutting off the afflictions of the upper seven grounds, in the Non-Intermittent Paths (anantara-mārga), one presently cultivates the four Knowledges of Conformity (anvaya-jñāna), mundane wisdom (samvrti-jñāna), the Knowledge of Cessation (nirodha-jñāna), and the Knowledge of the Path (mārga-jñāna) accordingly. When cutting off the Path of Application (prayoga-mārga) of the Desire Realm, if there is progress in the Desire Realm.

。俗四法類。隨應現修。此上未來皆修七智。謂俗法類苦集滅道斷有頂地。前八解脫四類二法隨應現修。此于未來亦唯修七。然除世俗。加他心智。斷有頂地九無間道四類二法隨應現修。未來修法類苦集滅道。六斷欲修斷。第九解脫俗四法智隨應現修。斷上七地諸解脫道四類世俗。滅道法智隨應現修。斷欲修斷第九勝進。斷上八地諸加行道。俗四法類。隨應現修斷上七地。有頂八品諸勝進道。俗四法類及他心智。隨應現修。先所修通容現前故。此上未來皆修八智。謂俗法類四諦他心。四類不能斷欲界染。苦集二法非上對治。何緣起彼治。此智未來修。若許兼修非對治者。離有頂染等。應兼修世俗。此難非理。唯同對治。于未來修。非所許故。謂亦許有相屬故修。如見道中修世俗智。或由因力相資故修。如斷欲時。兼修四類。斷上染位。修苦集法。若斷欲染。不修類智。斷上不修。苦集二法。則漸次得不還果者。應無容起類智現前。阿羅漢應無起苦集法智先所得者。皆已舍故。先未得者非所修故。由約種類。若先已得為同類因。力引等流智生。此智由先彼智引故。于彼智類復能為因。故此智生。因力資彼。雖非同治。亦未來修。次辯離染得無學位。頌曰。

無學初剎那　　修九或修十　鈍利根別故　　勝進道亦然

【現代漢語翻譯】現代漢語譯本：世俗四法類（指世俗智、法智、類智、世俗智），隨其相應的情況現在就修習。在此之上的未來，都修習七智。這七智是指世俗法類（世俗智、法智、類智、世俗智）以及苦集滅道四諦，斷除有頂地（色界頂端，非想非非想處天）的煩惱。前八解脫（八種禪定）和四類二法（四類智中的法智和類智），隨其相應的情況現在就修習。這些在未來也只修習七智，然而除了世俗智，還要加上他心智。斷除有頂地的九無間道（九種斷除煩惱的直接方法）和四類二法（法智和類智），隨其相應的情況現在就修習。未來修習法類（法智、類智）以及苦集滅道四諦。六種斷除欲界煩惱的修斷，以及第九解脫和世俗四法智，隨其相應的情況現在就修習。斷除上方七地（色界和無色界）的各種解脫道和四類世俗智（世俗智、法智、類智、世俗智），以及滅道法智，隨其相應的情況現在就修習。斷除欲界煩惱的修斷和第九勝進道（第九種殊勝的精進之道），斷除上方八地（色界和無色界）的各種加行道（為達到目標所做的準備工作），以及世俗四法類（世俗智、法智、類智、世俗智），隨其相應的情況現在就修習斷除上方七地（色界和無色界）。有頂天八品（八個等級）的各種勝進道（殊勝的精進之道），以及世俗四法類（世俗智、法智、類智、世俗智）和他心智，隨其相應的情況現在就修習，因為先前所修的通力容易顯現。在此之上的未來，都修習八智，這八智是指世俗法類（世俗智、法智、類智、世俗智）、四諦和他心智。四類智（法智、類智、苦智、集智）不能斷除欲界染污，苦智和集智不是上方煩惱的對治法，為何要生起它們來對治呢？這些智慧在未來修習。如果允許兼修非對治法，那麼在脫離有頂天染污等時，應該兼修世俗智。這種責難是不合理的，只有相同的對治法，才在未來修習，因為這不是我們所允許的。也就是說，也允許因為有相互關聯的緣故而修習，就像在見道中修習世俗智一樣。或者由於因的力量相互資助的緣故而修習，就像在斷除欲界煩惱時，兼修四類智（法智、類智、苦智、集智）。在斷除上方染污時，修習苦智和集智。如果斷除欲界染污時不修習類智，斷除上方染污時不修習苦智和集智，那麼漸次獲得不還果（不再返回欲界）的人，應該沒有機會生起類智現前。阿羅漢（證悟者）應該無法生起苦智和集智，因為先前所得的都已經捨棄了，先前未得的又不是所修習的。這是由於約種類而言，如果先前已經獲得，就作為同類因，以力量引導等流智產生。這種智慧由於先前那種智慧的引導，對於那種智慧的種類又能作為因，所以這種智慧產生，因的力量資助那種智慧，雖然不是相同的對治法，也在未來修習。接下來辨別脫離染污獲得無學位的階段。頌曰：　無學初剎那　　修九或修十　鈍利根別故　　勝進道亦然

【English Translation】 English version: The four mundane categories (referring to mundane knowledge, knowledge of the Dharma, knowledge of categories, and mundane knowledge) are cultivated now according to their respective appropriateness. In the future beyond this, all seven knowledges are cultivated. These seven knowledges refer to the mundane categories (mundane knowledge, knowledge of the Dharma, knowledge of categories, and mundane knowledge) as well as the Four Noble Truths of suffering, accumulation, cessation, and the path, cutting off the afflictions of the peak of existence (the highest realm of form, the realm of neither perception nor non-perception). The previous eight liberations (eight kinds of meditative absorption) and the two dharmas of the four categories (knowledge of the Dharma and knowledge of categories in the four categories of knowledge) are cultivated now according to their respective appropriateness. These are also cultivated only as seven in the future, but in addition to mundane knowledge, the knowledge of others' minds is added. Cutting off the nine uninterrupted paths of the peak of existence (nine direct methods for cutting off afflictions) and the two dharmas of the four categories (knowledge of the Dharma and knowledge of categories), are cultivated now according to their respective appropriateness. In the future, the Dharma categories (knowledge of the Dharma, knowledge of categories) and the Four Noble Truths of suffering, accumulation, cessation, and the path are cultivated. The six cultivations for cutting off desire realm afflictions, as well as the ninth liberation and the four mundane knowledges, are cultivated now according to their respective appropriateness. Cutting off the various paths of liberation of the upper seven realms (form realm and formless realm) and the four mundane knowledges (mundane knowledge, knowledge of the Dharma, knowledge of categories, and mundane knowledge), as well as the knowledge of the Dharma and the path, are cultivated now according to their respective appropriateness. Cutting off the cultivation of desire realm afflictions and the ninth superior progress path, cutting off the various preparatory paths of the upper eight realms (form realm and formless realm), as well as the four mundane categories (mundane knowledge, knowledge of the Dharma, knowledge of categories, and mundane knowledge), are cultivated now according to their respective appropriateness, cutting off the upper seven realms (form realm and formless realm). The various superior progress paths of the eight qualities of the peak of existence, as well as the four mundane categories (mundane knowledge, knowledge of the Dharma, knowledge of categories, and mundane knowledge) and the knowledge of others' minds, are cultivated now according to their respective appropriateness, because the previously cultivated powers are easily manifested. In the future beyond this, all eight knowledges are cultivated, these eight knowledges refer to the mundane categories (mundane knowledge, knowledge of the Dharma, knowledge of categories, and mundane knowledge), the Four Noble Truths, and the knowledge of others' minds. The four categories of knowledge (knowledge of the Dharma, knowledge of categories, knowledge of suffering, knowledge of accumulation) cannot cut off desire realm defilements, and the knowledge of suffering and knowledge of accumulation are not the antidotes for upper afflictions, so why should they arise to counteract them? These knowledges are cultivated in the future. If it is allowed to cultivate non-antidotes concurrently, then when escaping the defilements of the peak of existence, mundane knowledge should be cultivated concurrently. This criticism is unreasonable, only the same antidotes are cultivated in the future, because this is not what we allow. That is to say, it is also allowed to cultivate because there is a mutual relationship, just like cultivating mundane knowledge in the path of seeing. Or because the power of the cause mutually assists, just like when cutting off desire realm afflictions, the four categories of knowledge (knowledge of the Dharma, knowledge of categories, knowledge of suffering, knowledge of accumulation) are cultivated concurrently. When cutting off upper defilements, the knowledge of suffering and knowledge of accumulation are cultivated. If knowledge of categories is not cultivated when cutting off desire realm defilements, and knowledge of suffering and knowledge of accumulation are not cultivated when cutting off upper defilements, then those who gradually attain the state of non-return (never returning to the desire realm) should have no opportunity for knowledge of categories to arise. Arhats (enlightened beings) should be unable to generate the knowledge of suffering and knowledge of accumulation, because what was previously attained has already been abandoned, and what was not previously attained is not what is being cultivated. This is because, speaking in terms of categories, if it has been previously attained, it serves as a cause of the same kind, using its power to guide the production of the intelligence of equal flow. This intelligence, because of the guidance of that previous intelligence, can again serve as a cause for the kind of that intelligence, so this intelligence arises, and the power of the cause assists that intelligence, although it is not the same antidote, it is also cultivated in the future. Next, we will discuss the stage of liberation from defilements and attainment of the state of no more learning. Verse: In the first moment of no more learning, One cultivates nine or ten. Due to the difference between dull and sharp faculties, So too is the path of superior progress.

論曰。無學初念。謂斷有頂第九解脫。苦集類盡隨應現修。緣有頂故勝進九十隨應現修。未來隨應修九修十。謂鈍根者唯除無生。利根亦修無生智故。次辯餘位修智多少。頌曰。

練根無間道　　學六無學七　余學六七八　　應八九一切　雜修通無間　　學七應八九　余道學修八　　應九或一切　聖起余功德　　及異生諸位　所修智多少　　皆如理應思

論曰。學位練根諸無間道四法類智隨應現修。未來修六。四諦法類似見道故不修。世俗能斷障故不修。他心諸解脫道四法類智隨應現修。未離欲者未來修六四諦法類。已離欲者。未來修七。謂加他心。有餘師言。解脫道位亦修世俗諸加行道。俗四法類隨應現修。未離欲者未來修七。已離欲八。謂加他心諸勝進道。若未離欲俗四法類。隨應現修。未來亦七。若已離欲。俗四法類及他心智隨應現修。未來亦八。無學練根諸無間道四類二法。隨應現修。未來修七。四諦法類盡。不修世俗。如治有頂。故五前八解脫四類二法。隨應現修。未來修八。四諦法類。他心及盡四第九解脫苦集類盡隨應現修。未來修九。最後解脫苦集類盡。隨應現修。未來修十。諸加行道。現修如學未來修九。諸勝進道。鈍者九智。隨應現修。未來亦九。利者十智。隨應現

【現代漢語翻譯】現代漢語譯本：論中說，無學（Arhat，阿羅漢）最初生起的念頭，是指斷除有頂天（Bhavagra，三界最高處）的第九解脫道（vimoksha-marga）。苦集滅道四聖諦中的苦諦和集諦的種類，隨著情況相應地顯現和修習。因為緣于有頂天，所以勝進道（prayogamarga）的九種或十種智慧，也隨著情況相應地顯現和修習。未來世則隨著情況修習九種或十種智慧。其中，根器遲鈍的人不修無生智（anutpada-jnana），而根器敏銳的人也修習無生智。接下來辨析其他階段修習智慧的多少。頌文說：『練根無間道，學六無學七，余學六七八，應八九一切。雜修通無間，學七應八九，余道學修八，應九或一切。聖起余功德，及異生諸位，所修智多少，皆如理應思。』論中說，有學位（saiksa）的練根位（mrdv-indriya）的諸無間道（anantarya-marga），四法智（dharma-jnana）、四類智（anvaya-jnana）隨著情況相應地顯現和修習。未來世修習六種智慧。因為四聖諦中的法智和類智類似於見道（darshana-marga），所以不修習。世俗智（samvrti-jnana）能夠斷除障礙，所以也不修習。他心智（para-citta-jnana）和諸解脫道，四法智、四類智隨著情況相應地顯現和修習。未離欲者，未來世修習六種智慧，即四聖諦的法智和類智。已離欲者，未來世修習七種智慧，即加上他心智。有其他老師說，解脫道位也修習世俗智和諸加行道（prayoga-marga）。世俗智的四法智、四類智隨著情況相應地顯現和修習。未離欲者，未來世修習七種智慧。已離欲者，未來世修習八種智慧，即加上他心智。諸勝進道，如果未離欲，世俗智的四法智、四類智隨著情況相應地顯現和修習，未來世也修習七種智慧。如果已離欲，世俗智的四法智、四類智和他心智隨著情況相應地顯現和修習，未來世也修習八種智慧。無學位的練根位的諸無間道，四類智和二法智隨著情況相應地顯現和修習。未來世修習七種智慧。四聖諦的法智和類智已經窮盡，不修習世俗智。如同對治有頂天一樣，所以五前八解脫道，四類智和二法智隨著情況相應地顯現和修習。未來世修習八種智慧。四聖諦的法智和類智、他心智以及盡智（ksaya-jnana），四第九解脫道，苦諦和集諦的種類隨著情況相應地顯現和修習。未來世修習九種智慧。最後解脫道，苦諦和集諦的種類隨著情況相應地顯現和修習。未來世修習十種智慧。諸加行道，現在修習如同有學位一樣，未來世修習九種智慧。諸勝進道，根器遲鈍者修習九種智慧，隨著情況相應地顯現和修習，未來世也修習九種智慧。根器敏銳者修習十種智慧，隨著情況相應地顯現和修習，未來世也修習十種智慧。

【English Translation】 English version: The treatise states: The first thought of a Non-Learner (Arhat), refers to the ninth liberation path (vimoksha-marga) that severs the Summit of Existence (Bhavagra, the highest realm of the Three Realms). The types of suffering and accumulation from the Four Noble Truths appear and are cultivated accordingly. Because it is based on the Summit of Existence, the nine or ten wisdoms of the progressive path (prayogamarga) also appear and are cultivated accordingly. In the future, nine or ten wisdoms are cultivated accordingly. Among them, those with dull faculties do not cultivate the wisdom of non-origination (anutpada-jnana), while those with sharp faculties also cultivate the wisdom of non-origination. Next, we will discuss the amount of wisdom cultivated in other stages. The verse says: 'In the path of no-gap of refining the roots, the learner cultivates six, the non-learner seven; in other stages of the learner, six, seven, or eight, accordingly eight, nine, or all. In the path of no-gap of mixed cultivation, the learner cultivates seven, accordingly eight or nine; in other paths, the learner cultivates eight, accordingly nine or all. When a saint arises with other merits, and in the positions of ordinary beings, the amount of wisdom cultivated should all be considered reasonably.' The treatise states: In the paths of no-gap (anantarya-marga) of refining the roots (mrdv-indriya) of the stage of learning (saiksa), the four dharma-knowledges (dharma-jnana) and four category-knowledges (anvaya-jnana) appear and are cultivated accordingly. In the future, six wisdoms are cultivated. Because the dharma-knowledge and category-knowledge of the Four Noble Truths are similar to the path of seeing (darshana-marga), they are not cultivated. Conventional wisdom (samvrti-jnana) can sever obstacles, so it is not cultivated either. Mind-reading knowledge (para-citta-jnana) and the paths of liberation, the four dharma-knowledges and four category-knowledges appear and are cultivated accordingly. Those who have not left desire cultivate six wisdoms in the future, namely the dharma-knowledge and category-knowledge of the Four Noble Truths. Those who have left desire cultivate seven wisdoms in the future, adding mind-reading knowledge. Some other teachers say that in the position of the path of liberation, conventional wisdom and the paths of application (prayoga-marga) are also cultivated. The four dharma-knowledges and four category-knowledges of conventional wisdom appear and are cultivated accordingly. Those who have not left desire cultivate seven wisdoms in the future. Those who have left desire cultivate eight wisdoms in the future, adding mind-reading knowledge. In the progressive paths, if one has not left desire, the four dharma-knowledges and four category-knowledges of conventional wisdom appear and are cultivated accordingly, and seven wisdoms are also cultivated in the future. If one has left desire, the four dharma-knowledges and four category-knowledges of conventional wisdom and mind-reading knowledge appear and are cultivated accordingly, and eight wisdoms are also cultivated in the future. In the paths of no-gap of refining the roots of the stage of non-learning, the four category-knowledges and two dharma-knowledges appear and are cultivated accordingly. Seven wisdoms are cultivated in the future. The dharma-knowledge and category-knowledge of the Four Noble Truths are exhausted, and conventional wisdom is not cultivated. Just as with the treatment of the Summit of Existence, the four category-knowledges and two dharma-knowledges of the five previous eight liberation paths appear and are cultivated accordingly. Eight wisdoms are cultivated in the future. The dharma-knowledge and category-knowledge of the Four Noble Truths, mind-reading knowledge, and the knowledge of exhaustion (ksaya-jnana), the four ninth liberation paths, the types of suffering and accumulation appear and are cultivated accordingly. Nine wisdoms are cultivated in the future. In the final liberation path, the types of suffering and accumulation appear and are cultivated accordingly. Ten wisdoms are cultivated in the future. The paths of application are cultivated now as in the stage of learning, and nine wisdoms are cultivated in the future. In the progressive paths, those with dull faculties cultivate nine wisdoms, which appear and are cultivated accordingly, and nine wisdoms are also cultivated in the future. Those with sharp faculties cultivate ten wisdoms, which appear and are cultivated accordingly, and ten wisdoms are also cultivated in the future.

修。未來亦十。學位雜修諸無間道四法類俗。隨應現修。未來修七。諸解脫道唯四法類。加行增俗諸勝進道。又加他心隨應現修。未來皆八。無學雜修諸無間道。現修如學。未來所修。鈍八利九。諸解脫道唯四法類。加行增俗。隨應現修。未來所修。鈍九利十。諸勝進道。與練根同。學位修通五無間道。現修俗智。未來修七。宿住神境。二解脫道。五加行道。現修俗智。他心解脫。法類道俗。及他心智。一切勝進。並苦集滅。隨應現修。此上未來。皆修八智。無學修通五無間道。現修如學。未來所修。鈍八利九。解脫加行。現修如學。未來所修。鈍九利十。諸勝進道與練根同。天眼天耳二解脫道無記性故。不名為修。聖起所餘四無量等。修所成攝。有漏德時。現在皆修一世俗智。有學未來。未離欲七。已離欲八。無學未來。鈍九利十。除微微心。此于未來唯修俗故。若起所餘無漏功德靜慮攝者。四法類智隨應現修。無色攝者。唯四類智隨應現修。未來所修同前有漏。異生離染現修俗智。斷欲三定。第九解脫。及依根本。四靜慮定。起勝進道。離染加行。未來修二。謂加他心。所餘未來。唯修世俗。修五通時。諸加行道。二解脫道。現修俗智。一解脫道。現俗他心。諸勝進道。二隨應現。未來一切皆修二種。五無間道。

【現代漢語翻譯】現代漢語譯本：修道者。未來也會修十種智。有學位者雜修諸無間道（指直接斷除煩惱的道路）的四法類智（指苦、集、滅、道四種真理相關的智慧），以及世俗智。隨其所應而現在修習。未來修習七種智。諸解脫道（指從煩惱中解脫的道路）只修四法類智。加行道（指為達到目標而進行的準備性修行）增加世俗智，諸勝進道（指更進一步提升的道路）又增加他心智，隨其所應而現在修習。未來都修習八種智。無學位者雜修諸無間道。現在修習如同有學位者。未來所修習的，鈍根者修八種智，利根者修九種智。諸解脫道只修四法類智。加行道增加世俗智，隨其所應而現在修習。未來所修習的，鈍根者修九種智，利根者修十種智。諸勝進道，與練根者相同。有學位者修習通達五無間道。現在修習世俗智。未來修習七種智。宿住智（能回憶過去世的智慧），神境智（能展現神通的智慧），二解脫道，五加行道。現在修習世俗智，他心智，解脫道中的法類智和世俗智，以及他心智，一切勝進道，以及苦集滅智。隨其所應而現在修習。此以上未來，都修習八種智。無學位者修習通達五無間道。現在修習如同有學位者。未來所修習的，鈍根者修八種智，利根者修九種智。解脫道加行道。現在修習如同有學位者。未來所修習的，鈍根者修九種智，利根者修十種智。諸勝進道與練根者相同。天眼智（能看見遠處或細微事物的智慧），天耳智（能聽見遠處或細微聲音的智慧），這兩種解脫道因為是無記性（非善非惡的性質），所以不稱為修習。聖者所起的其餘四無量心等，屬於修所成攝。在有漏功德（指仍然受煩惱影響的功德）時，現在都修習一種世俗智。有學位者未來，未離欲者修七種智，已離欲者修八種智。無學位者未來，鈍根者修九種智，利根者修十種智。除了微微心（指非常微細的心念），因為此于未來只修習世俗智。若起其餘無漏功德（指不受煩惱影響的功德），屬於靜慮（禪定）所攝的，四法類智隨其所應而現在修習。屬於無色界所攝的，只修四類智隨其所應而現在修習。未來所修習的與前面有漏功德相同。異生（指凡夫）離染時，現在修習世俗智。斷除欲界的三種禪定，第九解脫，以及依靠根本四靜慮定，生起勝進道，離染加行。未來修習兩種智，即加行智和他心智。其餘未來，只修習世俗智。修習五神通時，諸加行道，二解脫道，現在修習世俗智。一種解脫道，現在修習世俗智和他心智。諸勝進道，兩種智隨其所應而現在修習。未來一切都修習兩種智。五無間道。

【English Translation】 English version: A practitioner will also cultivate ten types of wisdom in the future. Those with a degree (referring to those still in the process of learning and perfecting their practice) cultivate the four Dharma-category wisdoms (referring to wisdom related to the four noble truths of suffering, origin, cessation, and path) of the uninterrupted paths (referring to paths that directly cut off afflictions), as well as mundane wisdom. They cultivate these presently as appropriate. In the future, they will cultivate seven types of wisdom. The paths of liberation (referring to paths that lead to liberation from afflictions) only cultivate the four Dharma-category wisdoms. The preparatory practices (referring to preliminary practices undertaken to achieve a goal) add mundane wisdom, and the paths of further progress (referring to paths that lead to further advancement) add telepathic wisdom, cultivating these presently as appropriate. In the future, they will all cultivate eight types of wisdom. Those without a degree (referring to those who have completed their learning and practice) cultivate the uninterrupted paths. Their present cultivation is the same as those with a degree. In the future, those with dull faculties will cultivate eight types of wisdom, while those with sharp faculties will cultivate nine types of wisdom. The paths of liberation only cultivate the four Dharma-category wisdoms. The preparatory practices add mundane wisdom, cultivating these presently as appropriate. In the future, those with dull faculties will cultivate nine types of wisdom, while those with sharp faculties will cultivate ten types of wisdom. The paths of further progress are the same as those who are refining their faculties. Those with a degree cultivate and understand the five uninterrupted paths. They presently cultivate mundane wisdom. In the future, they will cultivate seven types of wisdom: the wisdom of past lives (the ability to recall past existences), the wisdom of magical powers (the ability to manifest supernatural abilities), the two paths of liberation, and the five preparatory practices. They presently cultivate mundane wisdom, telepathic wisdom, the Dharma-category wisdoms and mundane wisdom of the paths of liberation, as well as telepathic wisdom, all paths of further progress, and the wisdoms of suffering, origin, and cessation. They cultivate these presently as appropriate. Beyond this, in the future, they will all cultivate eight types of wisdom. Those without a degree cultivate and understand the five uninterrupted paths. Their present cultivation is the same as those with a degree. In the future, those with dull faculties will cultivate eight types of wisdom, while those with sharp faculties will cultivate nine types of wisdom. The preparatory practices for the paths of liberation are cultivated presently as those with a degree. In the future, those with dull faculties will cultivate nine types of wisdom, while those with sharp faculties will cultivate ten types of wisdom. The paths of further progress are the same as those who are refining their faculties. The wisdom of the divine eye (the ability to see distant or subtle things) and the wisdom of the divine ear (the ability to hear distant or subtle sounds), these two paths of liberation are not considered cultivation because they are of an indeterminate nature (neither good nor evil). The remaining four immeasurable minds, etc., that are arisen by the noble ones, are included within the category of cultivation-produced. During the time of defiled merits (referring to merits still influenced by afflictions), they all presently cultivate one type of mundane wisdom. In the future, those with a degree who have not yet detached from desire will cultivate seven types of wisdom, while those who have detached from desire will cultivate eight types of wisdom. In the future, those without a degree, the dull faculties will cultivate nine types of wisdom, while the sharp faculties will cultivate ten types of wisdom. Except for subtle mind (referring to very subtle mental states), because in the future, they only cultivate mundane wisdom. If they arise other undefiled merits (referring to merits not influenced by afflictions) that are included within meditative concentration (dhyana), the four Dharma-category wisdoms are cultivated presently as appropriate. Those included within the formless realm only cultivate the four category wisdoms as appropriate. The future cultivation is the same as the previous defiled merits. When ordinary beings (referring to common people) detach from defilements, they presently cultivate mundane wisdom. Cutting off the three concentrations of the desire realm, the ninth liberation, and relying on the fundamental four meditative concentrations, they generate paths of further progress and preparatory practices for detachment. In the future, they will cultivate two types of wisdom: preparatory wisdom and telepathic wisdom. In the remaining future, they will only cultivate mundane wisdom. When cultivating the five supernormal powers, the preparatory practices and the two paths of liberation presently cultivate mundane wisdom. One path of liberation presently cultivates mundane wisdom and telepathic wisdom. The paths of further progress presently cultivate two types of wisdom as appropriate. In the future, they will all cultivate two types of wisdom. The five uninterrupted paths.

現未唯俗。依本靜慮。修余功德。皆現修俗。未來修二。唯順抉擇分。必不修他心。以是見道近眷屬故。依餘地定修余功德。皆唯世俗現未來修。諸未來修為修幾地。諸所起得皆是修耶。頌曰。

諸道依得此　　修此地有漏　為離得起此　　修此下無漏　唯初盡遍修　　九地有漏德　生上不修下　　曾所得非修

論曰。諸道依此地。及得此地時。能修未來此地有漏謂。依此地世俗聖道現在前時。未來唯修此地有漏。以有漏法系地堅牢難修余故。隨依何地離下地染。第九解脫現在前時。亦修未來所得上地根本近分有漏功德。離下地縛必得上故。聖為離此地。及得此地時。並此地中諸道現起。皆能修此及下無漏。謂隨何地有漏無漏。加行等道正現在前。為欲斷除此地煩惱。未來修此及下無漏。下於上染同能治故。雖下聖道斷煩惱時。諸上地邊有能同治。然由有漏系地堅牢。未離下時未能修彼。有說亦修彼起彼斷得故。隨依何地離下地染。第九解脫現在前時。亦修未來所得上地及諸下地無漏功德。隨起此地世俗聖道現在前時。未來皆修此及下地無漏功德。唯初盡智現在前時。力能遍修九地有漏意地所攝聞思修所成不凈觀等無量勝功德。謂隨何地盡智現前。通修未來自上下地。何緣唯此初盡智時。力能遍修諸

【現代漢語翻譯】現代漢語譯本：現在（現）不依靠世俗（唯俗）的禪定，而是依靠根本的寂靜思慮（依本靜慮），修習其他的功德，都是現在修習世俗的功德（皆現修俗）。未來修習則有兩種情況（未來修二）：只順著抉擇分（必不修他心），因為這是見道的近親眷屬的緣故（以是見道近眷屬故）。依靠其他地的禪定修習其他的功德，都是唯有世俗的，現在和未來修習（依餘地定修余功德，皆唯世俗現未來修）。各種未來修習是修習幾個地？所有生起的和得到的都是修習嗎（諸未來修為修幾地。諸所起得皆是修耶）？頌詞說：

各種道所依止和得到的（諸道依得此），修習此地的有漏功德（修此地有漏）；爲了遠離而得到和生起此地（為離得起此），修習此地之下的無漏功德（修此下無漏）。只有最初的盡智（唯初盡遍修），普遍修習九地的有漏功德（九地有漏德）；生到上地不修習下地（生上不修下），曾經得到的不是修習（曾所得非修）。

論述：各種道依止此地，以及得到此地的時候，能夠修習未來此地的有漏功德。意思是，依靠此地的世俗聖道現在生起的時候，未來只修習此地的有漏功德。因為有漏法系縛于地，非常堅固，難以修習其他的功德的緣故。隨著依靠哪個地遠離下地的染污，第九解脫道現在生起的時候，也修習未來所得到的上地的根本和近分的有漏功德。因為遠離下地的束縛，必定能夠得到上地的緣故。聖者爲了遠離此地，以及得到此地的時候，並且此地中的各種道現在生起，都能夠修習此地和下地的無漏功德。意思是，隨著哪個地的有漏無漏，加行道等道正在現在生起，爲了斷除此地的煩惱，未來修習此地和下地的無漏功德。因為下地對於上地的染污，同樣能夠對治的緣故。即使下地的聖道斷除煩惱的時候，各種上地也有能夠共同對治的。然而由於有漏法系縛于地，非常堅固，沒有遠離下地的時候，不能夠修習那些上地的功德。有人說也修習那些上地的功德，因為生起那些上地的功德，斷除那些上地的煩惱，得到那些上地的功德的緣故。隨著依靠哪個地遠離下地的染污，第九解脫道現在生起的時候，也修習未來所得到的上地和各種下地的無漏功德。隨著生起此地的世俗聖道現在生起的時候，未來都修習此地和下地的無漏功德。只有最初的盡智現在生起的時候，力量能夠普遍修習九地的有漏功德，意地所攝的聞思修所成就的不凈觀等無量殊勝功德。意思是，隨著哪個地的盡智現前，普遍修習未來自身之上和之下的地。什麼緣故只有這個最初的盡智的時候，力量能夠普遍修習各種功德呢？

【English Translation】 English version: Now, not relying on mundane (Vaisalya) concentration (Vimoksha), but relying on the fundamental tranquil contemplation (Mula-dhyana), cultivating other merits are all currently cultivating mundane merits (Sarva-loka-kushala). Future cultivation has two possibilities (Dve-bhaga): only following the determinative factors (Nirvedha-bhagiya), because these are close relatives of the path of seeing (Darshana-marga). Relying on the samadhi of other realms to cultivate other merits are all only mundane, cultivated in the present and future (Adhunika-bhavana). How many realms are cultivated in various future cultivations? Are all arising and attaining considered cultivation (Utpada-nirodha-satya)? The verse says:

'Those paths rely on and attain this (Marga-ashraya-labha), cultivate the defiled merits of this realm (Sasrava-kushala); to depart and attain and arise from this (Viyoga-labha-utpada), cultivate the undefiled merits below this (Anasrava-kushala). Only the initial exhaustion of knowledge (Kshaya-jnana) universally cultivates (Sarva-vyapi-bhavana), the defiled merits of the nine realms (Nava-bhumi-sasrava-kushala); born above, not cultivating below (Urdhva-janma-adhah-abhavana), what was once attained is not cultivation (Purva-labdha-abhavana).'

Treatise: The various paths rely on this realm, and when attaining this realm, one can cultivate the future defiled merits of this realm. This means that when the mundane noble path of this realm arises in the present, one only cultivates the defiled merits of this realm in the future. Because defiled dharmas are bound to the realm, they are very firm and difficult to cultivate other merits. As one relies on which realm to depart from the defilements of the lower realms, when the ninth liberation path arises in the present, one also cultivates the fundamental and proximate defiled merits of the upper realms attained in the future. Because departing from the bonds of the lower realms, one will surely attain the upper realms. The noble one, in order to depart from this realm, and when attaining this realm, and when the various paths in this realm arise in the present, can cultivate the undefiled merits of this realm and the lower realms. This means that as the defiled and undefiled of which realm, the preparatory paths and other paths are arising in the present, in order to eliminate the afflictions of this realm, one cultivates the undefiled merits of this realm and the lower realms in the future. Because the defilements of the lower realms for the upper realms can similarly counteract them. Even when the noble path of the lower realms eliminates afflictions, the various upper realms also have what can jointly counteract them. However, because defiled dharmas are bound to the realm and are very firm, when one has not departed from the lower realms, one cannot cultivate those merits of the upper realms. Some say that one also cultivates those merits of the upper realms, because one arises from those merits of the upper realms, eliminates those afflictions of the upper realms, and attains those merits of the upper realms. As one relies on which realm to depart from the defilements of the lower realms, when the ninth liberation path arises in the present, one also cultivates the undefiled merits of the upper realms and the various lower realms attained in the future. As the mundane noble path of this realm arises in the present, one cultivates the undefiled merits of this realm and the lower realms in the future. Only when the initial exhaustion of knowledge arises in the present, the power can universally cultivate the defiled merits of the nine realms, the immeasurable superior merits such as the impure contemplation achieved through hearing, thinking, and cultivating, which are encompassed by the realm of mind. This means that as the exhaustion of knowledge of which realm arises in the present, one universally cultivates the realms above and below oneself in the future. For what reason is it only at the time of this initial exhaustion of knowledge that the power can universally cultivate various merits?

有漏德。創能殄滅無始時來一切善根煩惱怨故。如有摧伏國所共怨。一切俱來慶賴稱善。又煩惱縛斷無餘故。如能縛斷所縛氣通。又彼心王登自在位。一切善法起得來朝。譬如大王登祚灌頂。一切境土皆來朝貢。然此生上必不修下。謂身在欲得阿羅漢。通修三界九地善根。至生有頂唯修一地。初盡智言。顯離有頂及五練根位第九解脫道。皆舍前道創得果故。于見道位三類智邊。雖亦能修自下俗智。先已說故此不復論。諸所言修。唯先未得。今起今得。是能所修。謂若先時未得今得。用功得者方是所修。若法先時曾得棄捨。今雖還得而非所修。非設劬勞而證得故。若於先時未得而起。極用功起勢力勝故。此方能修未來功德。若先已得今起現前。彼不能修未來功德。非多功起勢力劣故。修用止息故。不能修未來。若曾得現前。能修未來者。則薄伽梵得盡智時。應未具修一切功德。為具證得應更進修。便同二乘功德不滿。為唯約得說名為修。不爾云何修有四種。一得修。二習修。三對治修。四除遣修。如是四修依何法立。頌曰。

立得修習修　　依善有為法　依諸有漏法　　立遣修治修

論曰。諸未曾得功德現前。及得未來所餘功德。雜修得故皆名得修。曾得未曾功德現起。現修習故皆名習修。此二但依善有為

【現代漢語翻譯】現代漢語譯本有漏功德，能夠斷滅從無始以來一切善根和煩惱怨恨的緣故，就像能夠摧伏全國共同怨恨的對象一樣，一切都慶幸依賴並稱贊其善。又因為煩惱的束縛完全斷除的緣故，就像能夠縛住並斷開所縛之氣一樣。又因為心王登上自在之位，一切善法都興起前來朝拜，譬如大王登上王位接受灌頂，一切境土都前來朝貢。然而，這種生上必不修下的情況，是指身在欲界而證得阿羅漢果位，通修三界九地的善根，直至生到有頂天時，只修一地。最初的盡智之言，顯示了離開有頂天以及五練根位的第九解脫道，都是捨棄前道而新得果位的緣故。在見道位的三類智邊，雖然也能修習自下的世俗智，但因為先前已經說過，所以這裡不再論述。所說的修，唯指先前未得，現在興起並得到，才是能修和所修。也就是說，如果先前未得，現在得到，通過用功而得到的，才是所修。如果法先前曾經得到又捨棄，現在即使再次得到，也不是所修，因為不是通過努力而證得的。如果對於先前未得的而興起，極盡用功，勢力強盛的緣故，這樣才能修習未來的功德。如果先前已經得到，現在興起現前，那麼就不能修習未來的功德，因為不是通過大量的功用而興起，勢力弱小的緣故。修的作用已經止息的緣故，不能修習未來。如果曾經得到而現在現前，能夠修習未來，那麼薄伽梵（Bhagavan，世尊）在得到盡智時，應該還沒有完全修習一切功德，爲了完全證得，應該更進一步修習，那就和二乘（Sravakas and Pratyekabuddhas，聲聞和緣覺）的功德不圓滿一樣。或者只是就得到來說，才稱為修？不然的話，為什麼修有四種？一是得修，二是習修，三是對治修，四是除遣修。這四種修是依據什麼法而建立的？頌說：建立得修和習修，是依據善的有為法；建立除遣修和對治修，是依據諸有漏法。論說：諸未曾得到的功德現前，以及得到未來所剩餘的功德，雜修而得到的，都名為得修。曾經得到但未曾現前的功德現起，現在修習的緣故，都名為習修。這兩種修只是依據善的有為法。

【English Translation】 English version Leaking merit (有漏德), is able to extinguish all good roots and afflictions of resentment from beginningless time, just like being able to subdue the common resentment of the whole country, everything is fortunate to rely on and praise its goodness. Moreover, because the bondage of afflictions is completely cut off, just like being able to bind and cut off the bound energy. Furthermore, because the King of Mind ascends to the position of self-mastery, all good dharmas arise and come to pay homage, just like a great king ascends the throne and receives consecration, all territories come to pay tribute. However, this situation of ascending without cultivating downwards refers to attaining the Arhat (阿羅漢) fruit while being in the desire realm, universally cultivating the good roots of the nine grounds of the three realms, until being born in the highest heaven (有頂), only cultivating one ground. The initial statement of Exhaustion Knowledge (盡智) reveals that leaving the Peak of Existence (有頂) and the ninth path of liberation of the five roots of practice, all abandon the previous path and newly attain the fruit. Although one can also cultivate mundane wisdom from below at the edge of the three types of wisdom in the Path of Seeing, it is not discussed here because it has been said before. The mentioned cultivation only refers to what was not previously attained, but now arises and is obtained, which is the able-to-cultivate and the cultivated. That is to say, if one did not attain it before, but attains it now, and it is obtained through effort, then it is what is cultivated. If a dharma was previously obtained and then abandoned, even if it is obtained again now, it is not what is cultivated, because it is not attained through effort. If what was not previously attained arises, and one exerts great effort, and the power is strong, then one can cultivate future merits. If what was previously obtained now arises and manifests, then one cannot cultivate future merits, because it does not arise through much effort, and the power is weak. Because the function of cultivation has ceased, one cannot cultivate the future. If what was once obtained manifests now and one can cultivate the future, then the Bhagavan (薄伽梵, the World-Honored One) should not have fully cultivated all merits when attaining Exhaustion Knowledge (盡智), and should cultivate further in order to fully attain it, which would be the same as the incomplete merits of the Two Vehicles (二乘, Sravakas and Pratyekabuddhas). Or is it only in terms of attainment that it is called cultivation? Otherwise, why are there four types of cultivation? First, attainment cultivation; second, habituation cultivation; third, counteractive cultivation; and fourth, removal cultivation. Upon what dharma are these four cultivations established? The verse says: Establishing attainment cultivation and habituation cultivation is based on wholesome conditioned dharmas; Establishing removal cultivation and counteractive cultivation is based on defiled dharmas. The treatise says: All merits that have never been attained manifest, and the remaining merits to be attained in the future, which are obtained through mixed cultivation, are all called attainment cultivation. Merits that were once obtained but have not manifested arise, and are cultivated now, are all called habituation cultivation. These two cultivations are only based on wholesome conditioned dharmas.

立。未來唯得現具二修。于身等法得能治故。所治身等名對治修。故於身等得對治時。即說名為修于身等。余有漏法類亦應然。緣身等境煩惱斷故。說身等法名除遣修。故緣身等煩惱斷時。亦說名為修于身等。余有漏法例亦應然。此二但依有漏法立。故有漏善具足四修。無漏有為余有漏法。如次各具前後二修。有於此中約當修義。分別諸法具修多少。有法具四。名為當修。有法具三。有法具二。有法具一。有法全無。謂善有漏未永斷時。可得可生具足四種。此未永斷故。當具治遣修。以可得故當具得修。是可生故當具習修。已得可生具三。除得可得。不生具三。除習已得。不生及不可得已生具二。謂治遣修染及無記。未斷亦爾。若善有漏已永斷時。可得可生具得習二。可得不生具一。謂得已得可生具一。謂習有為無漏應知亦爾。除前所說皆是全無。謂無漏法中已得不生等。若不生法不住身中。但由得故即名修者。應許擇滅亦名為修。無差別故。此難非理。彼同類法住身中故。謂不生法雖不住身。同類住身名修無失。又彼由得為果住故。謂未來世不生善法。由令得生表為果住。義言我等闕緣不生。非謂今時不蒙招引。擇滅異此。不可為例。又未來世不生善法。亦有因力攝益現身。擇滅不然。故無修義。又由擇滅唯是果故

【現代漢語翻譯】現代漢語譯本：立。未來唯得現具二修：于身等法（指身體等法）得能治故，所治身等名對治修。故於身等得對治時，即說名為修于身等。其餘有漏法（指仍然受煩惱影響的法）也應如此。緣身等境煩惱斷故，說身等法名除遣修。故緣身等煩惱斷時，亦說名為修于身等。其餘有漏法例也應如此。此二（指對治修和除遣修）但依有漏法立。故有漏善具足四修（指得修、習修、對治修、除遣修）。無漏有為（指不受煩惱影響的有為法），其餘有漏法，如次各具前後二修。有於此中約當修義，分別諸法具修多少。有法具四，名為當修；有法具三；有法具二；有法具一；有法全無。謂善有漏未永斷時，可得可生具足四種。此未永斷故，當具治遣修；以可得故當具得修；是可生故當具習修。已得可生具三，除得可得；不生具三，除習已得；不生及不可得已生具二，謂治遣修。染及無記（指非善非惡的狀態），未斷亦爾。若善有漏已永斷時，可得可生具得習二；可得不生具一，謂得已得；可生具一，謂習有為無漏應知亦爾。除前所說皆是全無，謂無漏法中已得不生等。若不生法不住身中，但由得故即名修者，應許擇滅（指通過智慧選擇而達到的寂滅狀態）亦名為修，無差別故。此難非理，彼同類法住身中故。謂不生法雖不住身，同類住身名修無失。又彼由得為果住故，謂未來世不生善法，由令得生表為果住，義言我等闕緣不生，非謂今時不蒙招引。擇滅異此，不可為例。又未來世不生善法，亦有因力攝益現身，擇滅不然，故無修義。又由擇滅唯是果故。

【English Translation】 English version: Established. In the future, only the present possesses two cultivations: because one obtains the ability to treat the Skandhas (aggregates of existence) and other Dharmas (teachings), the treated Skandhas and others are called 'counteractive cultivation'. Therefore, when one obtains counteraction towards the Skandhas and others, it is said to be 'cultivating the Skandhas and others'. The same should apply to other contaminated Dharmas (teachings affected by afflictions). Because afflictions towards the objects of the Skandhas and others are severed, these Skandhas and other Dharmas are called 'eliminative cultivation'. Therefore, when afflictions towards the Skandhas and others are severed, it is also said to be 'cultivating the Skandhas and others'. The same principle should apply to other contaminated Dharmas. These two (counteractive and eliminative cultivation) are established only based on contaminated Dharmas. Therefore, contaminated virtues possess all four cultivations (attainment, habituation, counteraction, and elimination). Uncontaminated conditioned Dharmas and other contaminated Dharmas each possess the preceding and following two cultivations, respectively. Some, based on the meaning of 'to be cultivated', distinguish the number of cultivations possessed by various Dharmas. Some Dharmas possess all four, called 'to be cultivated'; some possess three; some possess two; some possess one; some possess none at all. That is, when contaminated virtues are not yet permanently severed, what can be attained and what can arise possess all four. Because they are not yet permanently severed, they should possess counteractive and eliminative cultivation; because they can be attained, they should possess attainment cultivation; because they can arise, they should possess habituation cultivation. What has been attained and can arise possess three, excluding the attainment of what can be attained; what does not arise possesses three, excluding the habituation of what has been attained; what does not arise and cannot be attained but has arisen possesses two, namely counteractive and eliminative cultivation. Afflictions and neutral states (neither virtuous nor unvirtuous) are the same when not yet severed. If contaminated virtues have been permanently severed, what can be attained and what can arise possess attainment and habituation; what can be attained but does not arise possesses one, namely the attainment of what has been attained; what can arise possesses one, namely habituation. It should be known that uncontaminated conditioned Dharmas are also the same. Except for what has been said before, all are completely without, namely, among uncontaminated Dharmas, what has been attained but does not arise, and so on. If a Dharma that does not arise does not reside in the body, but is called cultivation merely because of attainment, then cessation through discrimination (Nirvana attained through wisdom) should also be considered cultivation, as there is no difference. This objection is unreasonable, because Dharmas of the same category reside in the body. That is, although a Dharma that does not arise does not reside in the body, its counterpart residing in the body is called cultivation without fault. Moreover, it abides because attainment is its result, meaning that future virtues that do not arise abide because causing them to arise manifests as the result, implying that we are lacking conditions for non-arising, not that we are not being attracted now. Cessation through discrimination is different from this and cannot be taken as an example. Furthermore, future virtues that do not arise also have the power of causes to benefit the present body, but cessation through discrimination does not, therefore it has no meaning of cultivation. Also, because cessation through discrimination is only a result.

。謂修本為獲得勝果。滅非有果。故不應修。又由擇滅無增減故。謂可修法依下至中依中至上。擇滅不爾。于修無用。故不可修。如是已辯諸智差別。智所成德今當顯示。于中先辯佛不共德。且初成佛盡智位修。不共佛法有十八種。何謂十八。頌曰。

十八不共法　　謂佛十力等

論曰。佛十力四無畏三念住及大悲。如是合名為十八不共法。唯于諸佛盡智時修。余聖所無。故名不共。且佛十力差別云何。頌曰。

力處非處十　　業八除滅道　定根解界九　　遍趣九或十　宿住死生俗　　盡六或十智　宿住死生智　　依靜慮余通　贍部男佛身　　于境無礙故

論曰。佛十力者。一處非處智力。具以如來十智為性。知一切法自性功能。理定是有。名為處智。知一切法自性功能。理定非有。名非處智。此智通緣情非情境。與一切智皆不相違。恐于略說少功難悟。故復此中析出餘九。二業異熟智力。八智為性。除滅道智謂善分別如是類業感如是類諸異熟果。無掛礙智。名業異熟智力。或說名為自業智力。謂善分別如是類果是自所造業力所招。非妻子等所能與奪。如是類業必招自果。不可貿易。無掛礙智。名自業智力。三靜慮解脫等持等至智力。四根上下智力。五種種勝解智力。六種種界智力。如

【現代漢語翻譯】現代漢語譯本：有人認為，修習佛法是爲了獲得殊勝的果報，而斷滅並非一種果報，因此不應該修習。而且，由於擇滅（Nirvana，涅槃）沒有增減變化，也就是說，可以修習的法門是從低到中，從中到高，但擇滅並非如此，對於修習沒有用處，所以不可修習。以上已經辨析了各種智慧的差別，接下來應當闡述智慧所成就的功德。其中，首先辨析佛陀的不共功德。最初成佛時，在盡智（knowledge of the exhaustion of defilements）的階段，修習不共佛法有十八種。什麼是十八種呢？頌文說：『十八不共法，謂佛十力等。』論述說，佛陀的十力（Ten Powers of a Buddha），四無畏（Four Fearlessnesses），三念住（Three Establishments of Mindfulness）以及大悲（Great Compassion），合起來稱為十八不共法。只有諸佛在證得盡智時才能修習，其他聖者所沒有，所以稱為『不共』。那麼，佛陀的十力差別是什麼呢？頌文說：『力處非處十，業八除滅道，定根解界九，遍趣九或十，宿住死生俗，盡六或十智，宿住死生智，依靜慮余通，贍部男佛身，于境無礙故。』論述說，佛陀的十力是：一、處非處智力（Power of knowing what is possible and impossible）。以如來的十智為體性，知曉一切法的自性功能，從道理上來說必然存在的，稱為『處智』（knowledge of the possible）。知曉一切法的自性功能，從道理上來說必然不存在的，稱為『非處智』（knowledge of the impossible）。這種智慧能夠緣于有情和無情的境界，與一切智（Omniscience）並不相違背。恐怕用簡略的語言難以理解，所以在這裡進一步分析其餘九種。二、業異熟智力（Power of knowing the consequences of actions）。以八智為體性，除去滅智（knowledge of cessation）和道智（knowledge of the path），能夠清楚地分別哪一類業會感得哪一類異熟果報，沒有阻礙的智慧，稱為業異熟智力。或者說，也可以稱為自業智力（Power of knowing one's own actions）。能夠清楚地分別哪一類果報是自己所造的業力所招感的，不是妻子等人所能給予或剝奪的，哪一類業必定會招感自己的果報，不可交易，沒有阻礙的智慧，稱為自業智力。三、靜慮解脫等持等至智力（Power of knowing all levels of Dhyana, liberation, concentration and attainment）。四、根上下智力（Power of knowing the superior or inferior faculties of all beings）。五、種種勝解智力（Power of knowing the various resolutions of all beings）。六、種種界智力（Power of knowing the different realms of all beings）。

【English Translation】 English version: Some argue that cultivation is for attaining superior results, and cessation is not a result, therefore one should not cultivate. Moreover, because cessation through discrimination (Nirvana) has no increase or decrease, meaning that cultivatable dharmas progress from low to medium, and from medium to high, but Nirvana is not like that, it is useless for cultivation, so it cannot be cultivated. The differences between various wisdoms have been discussed above, and now the merits achieved by wisdom should be explained. Among them, the unique merits of the Buddha will be discussed first. At the initial attainment of Buddhahood, during the stage of the knowledge of the exhaustion of defilements (盡智), there are eighteen types of unique Buddha-dharmas to cultivate. What are these eighteen? The verse says: 'The eighteen unshared dharmas, refer to the Buddha's Ten Powers, etc.' The treatise says that the Buddha's Ten Powers (十力), Four Fearlessnesses (四無畏), Three Establishments of Mindfulness (三念住), and Great Compassion (大悲) are collectively called the eighteen unshared dharmas. Only Buddhas cultivate them when attaining the knowledge of the exhaustion of defilements (盡智); other saints do not possess them, hence they are called 'unshared'. So, what are the differences among the Buddha's Ten Powers? The verse says: 'The power of possible and impossible is ten, karma is eight excluding cessation and path, concentration, faculties, resolution, and realms are nine, destinations are nine or ten, past lives, death, and mundane are six or ten knowledges, knowledge of past lives and death relies on meditative concentration, the rest are common, Jambudvipa, male Buddha body, are unobstructed in their objects.' The treatise says that the Buddha's Ten Powers are: 1. The power of knowing what is possible and impossible (處非處智力). Its nature is the ten knowledges of the Tathagata. Knowing the self-nature and function of all dharmas, what is necessarily existent in principle is called 'knowledge of the possible' (處智). Knowing the self-nature and function of all dharmas, what is necessarily non-existent in principle is called 'knowledge of the impossible' (非處智). This wisdom can be directed towards sentient and non-sentient realms, and does not contradict omniscience (一切智). Fearing that it may be difficult to understand with a brief explanation, the remaining nine are further analyzed here. 2. The power of knowing the consequences of actions (業異熟智力). Its nature is eight knowledges, excluding the knowledge of cessation (滅智) and the knowledge of the path (道智). It can clearly distinguish which type of karma will result in which type of ripened consequences, without any obstruction. This is called the power of knowing the consequences of actions. Alternatively, it can also be called the power of knowing one's own actions (自業智力). It can clearly distinguish which type of consequences are caused by one's own karma, and cannot be given or taken away by one's wife or others. Which type of karma will necessarily result in one's own consequences, and cannot be traded. This unobstructed wisdom is called the power of knowing one's own actions. 3. The power of knowing all levels of Dhyana, liberation, concentration and attainment (靜慮解脫等持等至智力). 4. The power of knowing the superior or inferior faculties of all beings (根上下智力). 5. The power of knowing the various resolutions of all beings (種種勝解智力). 6. The power of knowing the different realms of all beings (種種界智力).

是四力皆九智性。唯除滅智。謂如實知諸靜慮等自性名得方便攝持味凈無漏順退住進抉擇分等。無掛礙智。名靜慮等智力。靜慮等相。定品當辯。若如實知諸有情類。能逮勝德根品差別。無掛礙智。名根上下智力。雖有中根而待勝劣。是劣勝攝。故不別顯。此中根名為目何法。謂目信等斷善根者。總相續中亦有去來。信等善法或目意等。若如實知諸有情類喜樂差別。無掛礙智名種種勝解智力。喜樂勝解名差別故。若如實知諸有情類前際無始數習所成志性隨眠及諸法性種種差別。無掛礙智。名種種界智力。應知此中界與志性隨眠法性。名之差別。如是四力並緣有為。故十智中惟攝九智。七遍趣行智力。或聲顯此義有二途。若謂但緣諸能趣道九智除滅。若謂兼緣道所趣果十智為性。謂如實知生死因果。及知盡道。無掛礙智。名遍趣行智力。八宿住隨念智力。九死生智力。如是二力皆俗智性。此二力相有差別故。謂如實知自他過去宿住差別。無掛礙智。名第八力。若如實知諸有情類于未來世諸有續生。無掛礙智。名第九力。廣辯此二如六通中。十漏盡智力。或聲亦顯義有二途。若謂但緣漏盡為境。六智除道苦集他心。若謂兼緣漏盡方便十智為性。理應如是。以辯相中言於盡及為盡。無掛礙智。二種俱名漏盡智力。此後三力即

【現代漢語翻譯】現代漢語譯本：這四種力都具有九種智慧的性質，唯獨不包括滅智（Nirodha-jnana，證滅之智）。也就是說，如實地瞭解諸如靜慮（Dhyana，禪定）等的自性，稱為獲得方便、攝持、味、凈、無漏、順退、住、進、抉擇分等，沒有阻礙的智慧，稱為靜慮等智力。靜慮等的體相，將在定品中詳細辨析。如果如實地瞭解諸有情眾生，能夠獲得殊勝功德的根性差別，沒有阻礙的智慧，稱為根上下智力。雖然有中等根性，但相對於殊勝和低劣的根性而言，屬於低劣和殊勝的範疇，所以不單獨顯示。這裡所說的中等根性是指什麼法呢？是指那些信等善根斷絕的人。總的來說，在相續中也有過去和未來的信等善法，或者是指意等。如果如實地瞭解諸有情眾生的喜樂差別，沒有阻礙的智慧，稱為種種勝解智力。喜樂和勝解是不同的，所以稱為差別。如果如實地瞭解諸有情眾生前世無始以來長期熏習所形成的志性、隨眠以及諸法的種種差別，沒有阻礙的智慧，稱為種種界智力。應該知道，這裡所說的界、志性、隨眠和法性，只是名稱上的差別。像這樣，四種力都緣于有為法，所以在十智中只包含九智。七、遍趣行智力（Sarvatragamanapratipadajnana-bala，能遍往一切道智力）：或者從言語上顯示，這種意義有兩種途徑。如果認為只是緣于那些能夠趣向道的九智，不包括滅智；如果認為兼緣道所趣向的果，則以十智為體性。也就是說，如實地瞭解生死因果，以及瞭解盡道，沒有阻礙的智慧，稱為遍趣行智力。八、宿住隨念智力（Purvanivasanusmriti-jnana-bala，憶念過去所住智力）：九、死生智力（Cyutyupapada-jnana-bala，知死生智力）：像這兩種力都屬於世俗智的性質。這兩種力的體相有差別，所以分別說明。也就是說，如實地瞭解自己和他人過去宿住的差別，沒有阻礙的智慧，稱為第八力。如果如實地瞭解諸有情眾生在未來世的諸有續生，沒有阻礙的智慧，稱為第九力。詳細辨析這兩種力，如同在六神通中一樣。十、漏盡智力（Asravaksaya-jnana-bala，知漏盡智力）：或者從言語上顯示，這種意義也有兩種途徑。如果認為只是緣于漏盡為境界，則以六智為體性，不包括道、苦、集、他心智；如果認為兼緣漏盡的方便，則以十智為體性。道理應該是這樣，因為在辨析體相中說，對於盡和爲了盡，沒有阻礙的智慧，這兩種都稱為漏盡智力。這後面的三種力就是

【English Translation】 English version: These four powers all possess the nature of nine wisdoms, except for Nirodha-jnana (wisdom of cessation). That is, truly knowing the nature of things like Dhyana (meditative absorption), is called obtaining means, upholding, taste, purity, non-outflow, regression, abiding, progression, discriminative divisions, etc. Unobstructed wisdom is called the power of wisdom regarding Dhyana, etc. The characteristics of Dhyana, etc., will be discussed in detail in the section on Samadhi. If one truly knows the differences in the faculties of sentient beings that enable them to attain superior virtues, unobstructed wisdom is called the power of knowing the superior and inferior faculties. Although there are intermediate faculties, they are categorized as inferior or superior relative to the superior and inferior faculties, so they are not shown separately. What does the term 'intermediate faculty' refer to here? It refers to those who have severed the roots of good, such as faith. Generally speaking, there are also past and future good dharmas such as faith in the continuum, or it refers to intention, etc. If one truly knows the differences in the joys and pleasures of sentient beings, unobstructed wisdom is called the power of knowing various resolutions. Joy, pleasure, and resolution are different, hence the term 'difference'. If one truly knows the various differences in the dispositions, latent tendencies, and the nature of dharmas of sentient beings, which have been accumulated from beginningless time in the past, unobstructed wisdom is called the power of knowing various realms. It should be understood that the terms 'realm', 'disposition', 'latent tendency', and 'nature of dharmas' are merely differences in name. In this way, the four powers all depend on conditioned phenomena, so only nine wisdoms are included in the ten wisdoms. 7. Sarvatragamanapratipadajnana-bala (Power of knowing the path leading everywhere): Or, verbally expressing it, there are two ways to understand this meaning. If it is thought that it only depends on the nine wisdoms that can lead to the path, excluding Nirodha-jnana; if it is thought that it also depends on the result that the path leads to, then it is characterized by the ten wisdoms. That is, truly knowing the cause and effect of samsara, and knowing the path to cessation, unobstructed wisdom is called the power of knowing the path leading everywhere. 8. Purvanivasanusmriti-jnana-bala (Power of knowing past lives): 9. Cyutyupapada-jnana-bala (Power of knowing death and rebirth): Like these two powers are both of the nature of conventional wisdom. The characteristics of these two powers are different, so they are explained separately. That is, truly knowing the differences in one's own and others' past lives, unobstructed wisdom is called the eighth power. If one truly knows the future rebirths of sentient beings, unobstructed wisdom is called the ninth power. A detailed analysis of these two powers is like that in the six superknowledges. 10. Asravaksaya-jnana-bala (Power of knowing the extinction of outflows): Or, verbally expressing it, there are also two ways to understand this meaning. If it is thought that it only depends on the extinction of outflows as the object, then it is characterized by six wisdoms, excluding the wisdom of the path, suffering, accumulation, and others' minds; if it is thought that it also depends on the means of extinguishing outflows, then it is characterized by the ten wisdoms. The principle should be like this, because in the analysis of characteristics it is said that unobstructed wisdom regarding both extinction and for the sake of extinction is called the power of knowing the extinction of outflows. The following three powers are

是三通。以六通中此三殊勝。在無學位立為三明。在如來身亦名為力。神境天耳設在佛身亦無大用。故不名力。且如天眼能見有情善惡趣中異熟差別。由此能引殊勝智生。亦正了知能感彼業。由此建立死生智名。神境天耳無此大用。是故彼二不立為力。然不別說他心力者。義已攝在根等力中。以他根等中有心心所故。又薄伽梵具一切智。于工論等亦得自在。而於佛事齊此已成。余智于中無別勝用。是故雖有亦不別說。唯依遍覺十種所知。佛所應為皆圓滿故。何等名曰十種所知。謂諸法中因非因義。多分散地業果差別。定地功德品類不同。所化有情根解界異。所治能治因果差別。前際后際經歷不同。離染不續方便有異。但由覺此佛事已成。余設有無。不致益損。故唯十種得名為力。又佛觀察所化有情。設教應機唯須十智。謂由初智觀所化生。于諸乘中堪無堪異。由第二智觀所化生。于相續中業障差別。由第三智觀所化生。于靜慮等有味無味。煩惱為障。輕重差別。由知此二因。亦知異熟障。由第四智觀所化生。趣清凈品功能差別。由第五智觀所化生。于證凈品加行差別。由第六智觀所化生。于證凈品稟志性別。由第七智觀所化生。諸所施為有益無益。種種差別正觀修止。由弟八智觀所化生。過去世中所集差別。由弟九智

【現代漢語翻譯】現代漢語譯本：這三種神通之所以殊勝，是因為在六神通中，它們最為突出。在無學位（arhatship）的修行者中，這三種神通被稱為三明（tevijja，宿命明、天眼明、漏盡明）。在如來（Tathagata，佛陀）的身上，它們也被稱為力（bala）。神境通（iddhi-vidha）和天耳通（dibba-sota）即使在佛陀身上，也沒有太大的作用，因此不被稱為力。例如，天眼通能夠看到有情眾生在善惡趣中的異熟果報差別，由此能夠引發殊勝的智慧產生，也能正確了知能夠感生這些果報的業。因此，建立了死生智（cutupapata-ñana）的名號。而神境通和天耳通沒有這樣大的作用，所以這兩種神通不被立為力。然而，沒有特別說明他心力（ceto-pariya-ñana）的原因是，它的意義已經包含在根力（indriya-bala）等力之中。因為在其他的根等力中，有心和心所（citta-cetasika）存在。而且，薄伽梵（Bhagavan，佛陀）具有一切智（sabbaññuta-ñana），對於工巧明（sippa-maya-pañña）等也能夠自在運用。但是，對於佛陀的事業來說，達到這些就已經足夠了，其他的智慧在其中沒有特別殊勝的作用。因此，雖然有其他的智慧，也不特別說明。只是依據普遍覺悟的十種所知（dasa-ñana-balani），佛陀所應該做的事情都圓滿了。哪十種所知被稱為力呢？它們是：在諸法中，因和非因的意義；眾多分散的業和果報的差別；禪定（samadhi）的功德品類不同；所教化的有情眾生的根器、理解力和界限的差異；所調伏的（煩惱）和能調伏的（智慧）之間的因果差別；前際（過去世）、后際（未來世）經歷的不同；離染（解脫）和不相續（涅槃）的方便方法的差異。僅僅通過覺悟這些，佛陀的事業就已經完成。其他的（智慧）即使存在或不存在，也不會增加或減少什麼。因此，只有這十種（智慧）才被稱為力。此外，佛陀觀察所教化的有情眾生，設立教法應合他們的根機，只需要十種智慧。通過第一種智慧，觀察所教化的眾生，對於各種乘（yana，例如聲聞乘、緣覺乘、菩薩乘）是否堪能接受。通過第二種智慧，觀察所教化的眾生，在相續（santana，心相續）中的業障差別。通過第三種智慧，觀察所教化的眾生，對於靜慮（jhana，禪定）等有味（有樂受）或無味（無樂受），煩惱作為障礙的輕重差別。通過了解這兩種因，也瞭解異熟果報的障礙。通過第四種智慧，觀察所教化的眾生，趨向清凈品（kusala-dhamma，善法）的功能差別。通過第五種智慧，觀察所教化的眾生，在證得清凈品（visuddhi-dhamma，清凈法）時的加行（patipatti，修行）差別。通過第六種智慧，觀察所教化的眾生，在證得清凈品時的稟性志向差別。通過第七種智慧，觀察所教化的眾生，諸所施為（行為）是否有益，種種差別，正確地觀察修止（samatha，止禪）。通過第八種智慧，觀察所教化的眾生，過去世中所積累的差別。通過第九種智慧，

【English Translation】 English version: These three supernormal powers (abhijna) are superior because they are the most outstanding among the six supernormal powers. Among practitioners of the state of no-more-learning (arhatship), these three supernormal powers are called the three knowledges (tevijja, recollection of past lives, divine eye, and extinction of defilements). In the body of the Tathagata (Buddha), they are also called powers (bala). The supernormal power of magical abilities (iddhi-vidha) and the divine ear (dibba-sota), even in the Buddha's body, do not have great use, so they are not called powers. For example, the divine eye can see the differences in the results of karma in good and bad realms for sentient beings, thereby leading to the generation of superior wisdom and correctly knowing the karma that can cause these results. Therefore, the name 'knowledge of the death and rebirth of beings' (cutupapata-ñana) is established. However, the supernormal power of magical abilities and the divine ear do not have such great use, so these two supernormal powers are not established as powers. However, the reason why the power of knowing the minds of others (ceto-pariya-ñana) is not specifically mentioned is that its meaning is already included in the powers such as the power of the faculties (indriya-bala). This is because in the other powers such as the faculties, there are mind (citta) and mental factors (cetasika). Moreover, the Blessed One (Bhagavan, Buddha) possesses all-knowing wisdom (sabbaññuta-ñana) and can also freely use skills and knowledge (sippa-maya-pañña). However, for the Buddha's activities, reaching these is already sufficient, and other wisdoms do not have particularly superior functions in them. Therefore, although there are other wisdoms, they are not specifically mentioned. Only based on the ten objects of knowledge (dasa-ñana-balani) of universal enlightenment, all the things that the Buddha should do are perfected. What are the ten objects of knowledge called powers? They are: the meaning of cause and non-cause in all phenomena; the differences in the many scattered karmas and their results; the different categories of merits of meditative concentration (samadhi); the differences in the faculties, understanding, and limits of the sentient beings to be taught; the causal differences between what is to be subdued (defilements) and what can subdue (wisdom); the differences in experiences in the past (former existence) and future (later existence); the differences in the means of detachment (liberation) and non-continuation (Nirvana). Merely by awakening to these, the Buddha's activities are already completed. Other (wisdoms), even if they exist or do not exist, will not add or subtract anything. Therefore, only these ten (wisdoms) are called powers. Furthermore, the Buddha observes the sentient beings to be taught, establishes teachings that suit their faculties, and only needs ten kinds of wisdom. Through the first wisdom, observe the sentient beings to be taught, whether they are capable of accepting the various vehicles (yana, such as the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle). Through the second wisdom, observe the differences in the karmic obstacles in the continuum (santana, mind-stream) of the sentient beings to be taught. Through the third wisdom, observe the sentient beings to be taught, whether they find pleasure (pleasant feeling) or no pleasure (no pleasant feeling) in meditative concentration (jhana), and the severity of defilements as obstacles. By understanding these two causes, one also understands the obstacles of the results of karma. Through the fourth wisdom, observe the differences in the functions of the sentient beings to be taught in approaching wholesome qualities (kusala-dhamma, virtuous qualities). Through the fifth wisdom, observe the differences in the practices (patipatti, practice) of the sentient beings to be taught when attaining pure qualities (visuddhi-dhamma, pure qualities). Through the sixth wisdom, observe the differences in the innate tendencies and aspirations of the sentient beings to be taught when attaining pure qualities. Through the seventh wisdom, observe the sentient beings to be taught, whether their actions are beneficial, the various differences, and correctly observe the practice of calming (samatha, calming meditation). Through the eighth wisdom, observe the differences accumulated by the sentient beings to be taught in past lives. Through the ninth wisdom,

觀所化生。當來世中結生差別。由弟十智觀所化生。所證解脫方便有異。於此十智若隨闕一。便不具足化有情事。多復無用。故不增減。已辯自性。依地別者。第八第九依四靜慮。餘八通依十一地起。欲四靜慮未至中間。並四無色名十一地。諸勝德地總有爾所。已辯依地依身別者。皆依贍部男子佛身。唯此堪為力所依故。如是十智二乘亦有。何故在佛方受力名。夫受力名。謂無礙轉。佛智于境。無礙轉故得名為力。余則不然。以諸二乘尚不能見諸有情相續順解脫分善。況復能知所餘深細。如舍利子舍求度人。不能觀知鷹所逐鴿。前後二際生多少等。大目乾連不能觀見業風所引諸鬼差別。是故二乘天眼通等。觀界遠近與佛有殊。非無礙故。不名為力。二乘與佛漏盡既同。彼智何緣唯佛名力。唯世尊有遍達有情一切漏盡別相智故。謂薄伽梵于諸有情一切漏盡品類差別智無掛礙。二乘不然。是故力名唯屬於佛。又唯諸佛智猛利故。如何猛利佛智力能。速斷煩惱並習氣故。如強弱力補特伽羅執利鈍刀斬截草等。諸有情類蘊相無別。佛如何觀有種種界。諸有情類蘊相雖同。而於其中非無差別。謂彼諸蘊體雖無異。而有無量品類不同。佛如量知都無掛礙。故世尊得有種種界智力。或諸如來名稱高遠。希有智慧妙用無邊。唯佛能知非

【現代漢語翻譯】現代漢語譯本觀察所化之身，以及未來世中結生的差別，需要依靠這十種智慧來觀察所化之身。所證得的解脫方便也各有不同。如果這十種智慧缺少任何一種，就不能圓滿地教化有情，即使具備其他智慧也大多無用，所以不多也不少。以上已經辨析了這十智的自性。從所依之地的角度來說，第八智和第九智依於四靜慮（色界四禪），其餘八智則通於十一地而生起。這十一地指的是欲界、四靜慮、未至定、中間定，以及四無色定。所有殊勝功德的生起都依于這些地。以上已經辨析了所依之地的差別。從所依之身的角度來說，這十智都依于贍部洲（南贍部洲）的男子佛身。只有這種身才能作為力量的所依。既然如此，二乘（聲聞乘和緣覺乘）也有這十智，為什麼只有佛才被稱為具有『力』呢？所謂『力』，指的是無礙運轉。佛的智慧對於所觀之境，能夠無礙運轉，所以才被稱為『力』。而二乘則不然，他們尚且不能見到諸有情相續的順解脫分善根，更何況是了知其他深細之處呢？例如，舍利子（智慧第一的佛陀弟子）曾捨棄了一個求度之人，因為他不能觀察到老鷹所追逐的鴿子，在前後二際（過去和未來）的生命數量等情況。大目乾連（神通第一的佛陀弟子）也不能觀察到業風所牽引的諸鬼的差別。所以，二乘的天眼通等，在觀察範圍的遠近上與佛有很大的差別，因為不是無礙的，所以不能稱為『力』。二乘與佛的漏盡（斷盡煩惱）既然相同，為什麼他們的智慧只有佛才能被稱為『力』呢？因為只有世尊（佛陀）才能普遍通達有情一切漏盡的差別相。也就是說，薄伽梵（佛陀的尊稱）對於諸有情一切漏盡的品類差別，具有無掛礙的智慧，而二乘則不然。所以，『力』這個名稱只屬於佛。而且，只有諸佛的智慧才足夠猛利。佛的智慧力能夠迅速斷除煩惱以及習氣。就像強壯的人拿著鋒利的刀，能夠迅速斬斷草木一樣。諸有情類的蘊相（五蘊：色、受、想、行、識）沒有差別，佛如何能觀察到有種種界（種種不同的眾生種類）呢？諸有情類的蘊相雖然相同，但其中並非沒有差別。也就是說，這些蘊的本體雖然沒有差異，但卻有無量的品類不同。佛能夠如實了知，沒有任何掛礙。所以世尊才具有種種界智力。或者說，諸如來（佛陀）的名稱高遠，具有稀有智慧，妙用無邊。只有佛才能了知，而不是...

【English Translation】 English version Observing the beings to be transformed and the differences in their future rebirths requires relying on these ten wisdoms to observe the beings to be transformed. The expedient means of liberation attained are also different. If any one of these ten wisdoms is missing, one cannot completely teach sentient beings, and even if one possesses other wisdoms, they are mostly useless, so there is neither increase nor decrease. The nature of these ten wisdoms has been analyzed above. From the perspective of the ground on which they are based, the eighth and ninth wisdoms rely on the four Dhyanas (the four meditative states of the Form Realm), while the remaining eight wisdoms arise in common on the eleven grounds. These eleven grounds refer to the Desire Realm, the four Dhyanas, the Unborn, the Intermediate, and the four Formless Realms. All the arising of supreme virtues relies on these grounds. The differences in the grounds on which they are based have been analyzed above. From the perspective of the body on which they are based, these ten wisdoms all rely on the male Buddha body of Jambudvipa (the Southern Continent). Only this body can serve as the basis of strength. If this is the case, the two vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle) also possess these ten wisdoms, why is it that only the Buddha is said to possess 'power'? What is meant by 'power' refers to unimpeded operation. The Buddha's wisdom, with respect to the objects it observes, can operate without impediment, and therefore it is called 'power'. The two vehicles are not like this; they cannot even see the roots of virtue that lead to liberation in the continuum of sentient beings, let alone know other profound and subtle things. For example, Shariputra (the Buddha's disciple foremost in wisdom) once abandoned a person seeking deliverance because he could not observe the number of lives of the pigeon pursued by the hawk in the past and future. Maha Maudgalyayana (the Buddha's disciple foremost in supernatural powers) could not observe the differences among the ghosts driven by the winds of karma. Therefore, the supernormal powers of the two vehicles, such as the divine eye, differ greatly from the Buddha's in terms of the distance of observation, and because they are not unimpeded, they cannot be called 'power'. Since the exhaustion of outflows (the complete cessation of afflictions) is the same for the two vehicles and the Buddha, why is it that their wisdom is called 'power' only in the Buddha? Because only the World Honored One (the Buddha) can universally understand the different characteristics of the exhaustion of all outflows of sentient beings. That is to say, the Bhagavan (an epithet of the Buddha) has unimpeded wisdom regarding the different categories of the exhaustion of all outflows of sentient beings, while the two vehicles do not. Therefore, the name 'power' belongs only to the Buddha. Moreover, only the wisdom of the Buddhas is sufficiently keen. The power of the Buddha's wisdom can quickly cut off afflictions and habitual tendencies. It is like a strong person holding a sharp knife who can quickly cut through grass and trees. The aggregates (the five aggregates: form, feeling, perception, mental formations, and consciousness) of sentient beings are not different, how can the Buddha observe that there are various realms (various kinds of beings)? Although the aggregates of sentient beings are the same, there are differences among them. That is to say, although the essence of these aggregates is not different, there are countless different categories. The Buddha can know them as they are, without any impediment. Therefore, the World Honored One possesses the power of wisdom regarding the various realms. Or rather, the names of the Tathagatas (Buddhas) are lofty and far-reaching, possessing rare wisdom and boundless wonderful functions. Only the Buddha can know, and not...

余所測。于余所了無別相中。何怪如來能知別相。已辯諸佛心力方隅。當辯菩薩時亦所成身力。頌曰。

身那羅延力　　或節節皆然　像等七十增　　此觸處為性

論曰。佛生身力等那羅延。有餘師言。佛身支節一一皆具那羅延力。理實諸佛身力無邊猶如心力能持無上正等菩提大功德故。大覺獨覺及轉輪王。支節相連如其次第。似龍幡結連鎖相鉤。故三相望力有勝劣。那羅延力其量云何。十十倍增象等七力。謂凡象香象摩訶諾健那缽羅塞建提伐浪伽遮怒羅那羅延。後後力增前前十倍。有說前六十十倍增敵那羅延半身之力。此力千倍成那羅延。有餘師說。此量如千藹羅伐拏天象王力。此象王力其量云何。三十三天將遊戲苑。像王知已化作諸頭。種種莊嚴往天宮所。諸天眷屬數有多千。乘已騰空如持樺葉。速至戲苑隨意歡娛。天大象王力勢如是。此力千倍等那羅延。于諸說中唯多應理。如是身力觸處為性。此應總是諸觸差別。有說唯是大種差別。有說是造觸離七外。有有說力是重劣者是輕。如是名為佛生身力。佛四無畏相別云何。頌曰。

四無畏如次　　初十二七力

論曰。佛四無畏。如經廣說。一正等覺無畏。十智為性。猶如初力。二漏永盡無畏。六十智性。如第十力。三說障法無畏。八智為性

【現代漢語翻譯】現代漢語譯本：我所能測量的，和我所瞭解的沒有區別。為什麼奇怪如來能夠知曉這些區別呢？已經辨析了諸佛的心力範圍，接下來應當辨析菩薩成就的身力。頌詞說：『身體具有那羅延（Narayana，一種大力士）的力量，或者每個關節都具有這種力量。』『力量依次增加，是大象等七種力量的七十倍。』『這種力量以觸覺為特性。』論述：佛陀的生身之力等同於那羅延（Narayana）的力量。有些論師說，佛陀身體的每個支節都具有那羅延（Narayana）的力量。實際上，諸佛的身力是無邊的，就像心力一樣，能夠承載無上正等菩提的大功德。大覺者（佛）、獨覺者（辟支佛）和轉輪聖王，他們的支節相連，依次呈現出像龍幡纏繞、鎖鏈相鉤的樣子。因此，這三種人的力量有勝劣之分。那羅延（Narayana）的力量有多大呢？以十倍遞增，是大象等七種力量的七十倍。這七種力量分別是凡象、香象、摩訶諾健那（Mahānaukañjana）、缽羅塞建提（Palāsakhaṇḍi）、伐浪伽（Varāṅga）、遮怒羅（Caṇūra）和那羅延（Narayana）。后一種力量是前一種力量的十倍。有人說，前六種力量以十倍遞增，相當於那羅延（Narayana）半身的力量。這種力量的千倍才成就那羅延（Narayana）的力量。還有論師說，這種力量相當於一千頭藹羅伐拏（Airāvaṇa，帝釋天的坐騎）天象王的力量。這種天象王的力量有多大呢？三十三天（忉利天）的天神們要去遊戲苑遊玩，像王知道后，化作許多頭，用各種裝飾來莊嚴自己，前往天宮。天神的眷屬有數千之多，乘坐象王騰空而起，就像拿著樺樹葉一樣輕鬆，迅速到達遊戲苑，隨意歡娛。天上的大象王的力量就是這樣。這種力量的千倍才等同於那羅延（Narayana）的力量。在各種說法中，只有多數說法是合理的。這樣的身力以觸覺為特性。這應當是所有觸覺的差別。有人說這只是四大種的差別。有人說是造觸離開了七種外觸。有人說力量是重和輕的差別。這就是佛陀的生身之力。佛陀的四無畏有什麼區別呢？頌詞說：『四無畏依次是，最初是十二種力量的七倍。』論述：佛陀的四無畏，如經中所廣說。一是正等覺無畏，以十智為特性，就像最初的力量。二是漏永盡無畏，以六十智為特性，就像第十種力量。三是說障法無畏，以八智為特性。

【English Translation】 English version: What I can measure is no different from what I understand. Why is it strange that the Tathagata (如來, Thus Come One) can know these differences? Having already distinguished the scope of the Buddhas' mental powers, next we should distinguish the bodily powers achieved by Bodhisattvas. The verse says: 'The body possesses the power of Narayana (那羅延, a strongman), or each joint possesses this power.' 'The powers increase sequentially, seventy times the seven powers of elephants, etc.' 'This power is characterized by touch.' Treatise: The physical power of the Buddha is equal to the power of Narayana (那羅延). Some teachers say that each limb of the Buddha's body possesses the power of Narayana (那羅延). In reality, the physical power of the Buddhas is boundless, just like their mental power, capable of bearing the great merit of unsurpassed, equal, and complete Bodhi (菩提, enlightenment). The Greatly Enlightened Ones (Buddhas), the Solitary Buddhas (Pratyekabuddhas, 辟支佛), and the Wheel-Turning Sage Kings (Cakravartin, 轉輪聖王), their limbs are connected, appearing in sequence like dragon banners entwined and chains interlocked. Therefore, the powers of these three types of beings have superior and inferior distinctions. How great is the power of Narayana (那羅延)? It increases tenfold, seventy times the seven powers of elephants, etc. These seven powers are those of the ordinary elephant, the fragrant elephant, Mahānaukañjana (摩訶諾健那), Palāsakhaṇḍi (缽羅塞建提), Varāṅga (伐浪伽), Caṇūra (遮怒羅), and Narayana (那羅延). The latter power is ten times the former. Some say that the first six powers, increasing tenfold, are equivalent to half the power of Narayana (那羅延). A thousand times this power constitutes the power of Narayana (那羅延). Other teachers say that this power is equivalent to the power of a thousand Airāvaṇa (藹羅伐拏, Indra's mount) celestial elephant kings. How great is the power of this celestial elephant king? When the gods of the Thirty-Three Heavens (忉利天) go to play in the pleasure garden, the elephant king, knowing this, transforms into many heads, adorning himself with various decorations, and goes to the heavenly palace. The retinue of the gods, numbering in the thousands, ride the elephant king and soar into the sky, as easily as holding a birch leaf, quickly reaching the pleasure garden and enjoying themselves at will. Such is the power of the great celestial elephant king. A thousand times this power is equal to the power of Narayana (那羅延). Among the various explanations, only the majority are reasonable. Such bodily power is characterized by touch. This should be the difference of all touches. Some say that this is only the difference of the four great elements. Some say that fabricated touch is separate from the seven external touches. Some say that power is the difference between heavy and light. This is the physical power of the Buddha. What are the differences between the Buddha's four fearlessnesses? The verse says: 'The four fearlessnesses in sequence are, initially, seven times the twelve powers.' Treatise: The Buddha's four fearlessnesses, as explained extensively in the sutras. First is the fearlessness of perfect enlightenment, characterized by the ten wisdoms, like the initial power. Second is the fearlessness of the complete exhaustion of outflows, characterized by the sixty wisdoms, like the tenth power. Third is the fearlessness of speaking about obstructive dharmas, characterized by the eight wisdoms.

。如第二力。四說出道無畏。九十智性。如第七力。何緣諸佛無畏唯四。但由此量顯佛世尊自他圓德俱究竟故。謂初無畏顯佛世尊自智圓德。第二無畏顯佛世尊自斷圓德。此二顯佛自利德滿。為顯世尊利他圓德。是故復說后二無畏。第三無畏遮行邪道。第四無畏令趣正道。謂佛處處為諸弟子說障法令斷除。即是令修斷德方便。又于處處為諸弟子說出道令正行。即是令修智德方便。此二顯佛利他德滿。但由此四隨其所應顯佛自他智斷圓德。至究竟故。唯立四種。如何可說無畏即智應言無畏。是智所成。理實應然。但為顯示無畏。以智為親近因。是故就智出無畏體。夫無畏者。謂不怯懼。由有智故不怯懼他。故智得為無畏因性。唯佛四妙智。是四無畏因。謂諸如來於一切法一切相妙智。是初無畏因。若諸如來一切煩惱並習氣斷妙智。是第二無畏因。若諸如來知弟子眾有損有益妙智。是后無畏因。或無畏體即四妙智。怯懼名畏。此即於法無所了達。懷恐怖義。智於此畏有近治能。與畏相違。故名無畏。豈不非無智即是畏體。如何說智體即是無畏。此責不然。智與多法為近治故。如即無疑。謂智如能近治無智。亦于怖畏有近治能。故得智名。亦名無畏。如治無智亦能治疑。故得智名。亦名決定。所治無智雖不即疑。而智無疑。

【現代漢語翻譯】現代漢語譯本：如同第二力。四種說法是關於道無畏（對所證之道無所畏懼）。九十種智性，如同第七力。為何諸佛的無畏只有四種？只是因為這個數量顯示了佛世尊自身和他人的圓滿功德都達到究竟的緣故。第一種無畏顯示了佛世尊的自智圓滿功德。第二種無畏顯示了佛世尊的自斷圓滿功德。這兩種顯示了佛的自利功德圓滿。爲了顯示世尊的利他圓滿功德，所以又說了后兩種無畏。第三種無畏是遮止修行邪道。第四種無畏是引導趣向正道。佛在各處為弟子們說障法，令他們斷除，這就是讓他們修習斷德的方便。又在各處為弟子們說出道，令他們正確修行，這就是讓他們修習智德的方便。這兩種顯示了佛的利他功德圓滿。只是因為這四種無畏，隨其所應地顯示了佛自身和他人的智慧和斷德都達到究竟，所以才隻立這四種。如何能說無畏就是智慧呢？應該說無畏是智慧所成就的。道理確實應該是這樣。但爲了顯示無畏，以智慧作為親近的因。所以就智慧來說無畏的體性。所謂的無畏，就是不怯懦恐懼。因為有智慧所以不怯懦恐懼他人。所以智慧可以作為無畏的因性。只有佛的四種妙智，是四種無畏的因。諸如來對於一切法、一切相的妙智，是第一種無畏的因。諸如來對於一切煩惱以及習氣斷除的妙智，是第二種無畏的因。諸如來知道弟子眾有損有益的妙智，是后兩種無畏的因。或者無畏的體性就是四種妙智。怯懦恐懼叫做畏。這就是對於法沒有完全瞭解，懷有恐怖的含義。智慧對於這種畏懼有接近治療的能力，與畏懼相反，所以叫做無畏。難道不是沒有智慧就是畏懼的體性嗎？如何說智慧的體性就是無畏呢？這種責難是不對的。智慧與很多法有接近治療的關係。如同沒有疑惑一樣。智慧如果能夠接近治療沒有智慧，也對於怖畏有接近治療的能力。所以得到智慧的名稱，也叫做無畏。如同治療沒有智慧也能治療疑惑，所以得到智慧的名稱，也叫做決定。所治療的沒有智慧雖然不就是疑惑，而智慧卻沒有疑惑。

【English Translation】 English version: Like the second power. The four statements are about the Daovaisharadya (道無畏) (fearlessness regarding the path attained). The ninety types of wisdom, like the seventh power. Why are there only four fearlessnesses of the Buddhas? It is only because this number shows that the Buddha World-Honored One's own and others' perfect merits have reached the ultimate. The first fearlessness shows the Buddha World-Honored One's perfect merit of self-wisdom. The second fearlessness shows the Buddha World-Honored One's perfect merit of self-cessation. These two show the Buddha's perfect merit of self-benefit. To show the World-Honored One's perfect merit of benefiting others, the latter two fearlessnesses are also spoken of. The third fearlessness is to prevent the practice of wrong paths. The fourth fearlessness is to guide towards the right path. The Buddha speaks of obstructing dharmas (障法) everywhere for the disciples, causing them to eliminate them, which is to enable them to cultivate the means of cessation merit. And everywhere he speaks of the path for the disciples, causing them to practice correctly, which is to enable them to cultivate the means of wisdom merit. These two show the Buddha's perfect merit of benefiting others. It is only because these four fearlessnesses, as appropriate, show that the Buddha's own and others' wisdom and cessation merit have reached the ultimate, that only these four are established. How can it be said that fearlessness is wisdom? It should be said that fearlessness is achieved by wisdom. The principle should indeed be like this. But in order to show fearlessness, wisdom is taken as the close cause. Therefore, in terms of wisdom, the nature of fearlessness is spoken of. What is called fearlessness is not being timid and fearful. Because there is wisdom, one is not timid and fearful of others. Therefore, wisdom can be the causal nature of fearlessness. Only the four wonderful wisdoms of the Buddha are the cause of the four fearlessnesses. The Tathagata's wonderful wisdom regarding all dharmas (法), all characteristics (相), is the cause of the first fearlessness. The Tathagata's wonderful wisdom regarding the cessation of all afflictions and habitual tendencies is the cause of the second fearlessness. The Tathagata's wonderful wisdom of knowing the benefit and harm of the assembly of disciples is the cause of the latter two fearlessnesses. Or the nature of fearlessness is the four wonderful wisdoms. Timidity and fear are called fear. This is not fully understanding the dharma, harboring the meaning of terror. Wisdom has the ability to closely treat this fear, and is contrary to fear, so it is called fearlessness. Isn't it that the absence of wisdom is the nature of fear? How can it be said that the nature of wisdom is fearlessness? This accusation is not correct. Wisdom has a close relationship with many dharmas. It is like having no doubt. If wisdom can closely treat the absence of wisdom, it also has the ability to closely treat fear. Therefore, it obtains the name of wisdom, and is also called fearlessness. Just as treating the absence of wisdom can also treat doubt, so it obtains the name of wisdom, and is also called certainty. Although the absence of wisdom that is treated is not doubt, wisdom has no doubt.

名二體一。如是無智雖與畏殊。而無畏名即目智體。一善能斷多惡法故。有說無智亦攝畏體。故於此中不應為難。力與無畏有何差別。此無差別體俱智故。然于智體別義名力。復依別義立無畏名。謂不屈因說名為力。不怯懼因說名無畏。或初安立說名為力。立已不動說名無畏。或非他伏說名為力。能摧伏他說名無畏。有餘師說。譬如良醫遍達醫方。說名為力。善療眾疾說名無畏。有說驍健說名為力。勇悍不怯說名無畏。如是二種義亦有別。謂成辦事義是力義。不怯憚義是無畏義。佛三念住相別云何。頌曰。

三念住念慧　　緣順違俱境

論曰。佛三念住如經廣說。諸弟子眾一向恭敬。能正受行。如來緣之不生歡喜。舍而安住正念正知。是謂如來第一念住。諸弟子眾唯不恭敬。不正受行。如來緣之不生憂戚。舍而安住正念正知。是謂如來第二念住。諸弟子眾一類恭敬。能正受行一類不敬不正受行。如來緣之不生歡戚。舍而安住正念正知。是謂如來第三念住。雖有所化不敬受行。而佛世尊亦雨法雨。由此方便彼于余時。或余有情入正法故。非前說四。今復說三。可總說言念住有七。今三攝在前四中故。謂在緣外法念住攝。然此三種體通念慧。謂由安住正念正知。於三境中不生歡戚。不可見有諸大聲聞。於三境中

【現代漢語翻譯】現代漢語譯本：名二體一。像這樣，雖然『無智』與『畏』有所不同，但『無畏』之名實際上就是『智』的體現。因為一種善能斷除多種惡法。有人說，『無智』也包含『畏』的本體，因此不應該在此處提出疑問：『力』與『無畏』有什麼區別？這二者沒有區別，它們的本體都是『智』。然而，對於『智』的本體，不同的意義稱為『力』，又依據不同的意義建立『無畏』之名。所謂不屈服的原因稱為『力』，不怯懦恐懼的原因稱為『無畏』。或者，最初的安立稱為『力』，安立之後不動搖稱為『無畏』。或者，不被他人降伏稱為『力』，能夠摧伏他人稱為『無畏』。有些老師說，譬如高明的醫生遍通醫術，這稱為『力』，善於治療各種疾病稱為『無畏』。有人說，驍勇強健稱為『力』，勇敢無畏稱為『無畏』。像這樣，這兩種意義也有區別。所謂成就事務的意義是『力』的意義，不怯懦畏懼的意義是『無畏』的意義。佛的三念住的相狀有什麼區別？頌說：『三念住念慧，緣順違俱境』論說：佛的三念住如經中所廣泛闡述的那樣。如果弟子們一向恭敬，能夠正確地接受和奉行，如來觀察到這種情況不生歡喜，捨棄這種情緒而安住在正念正知中，這就是如來的第一念住。如果弟子們唯獨不恭敬，不能正確地接受和奉行，如來觀察到這種情況不生憂愁，捨棄這種情緒而安住在正念正知中，這就是如來的第二念住。如果弟子們一部分恭敬，能夠正確地接受和奉行，一部分不恭敬，不能正確地接受和奉行，如來觀察到這種情況不生歡喜或憂愁，捨棄這種情緒而安住在正念正知中，這就是如來的第三念住。即使有所教化的人不恭敬地接受和奉行，佛世尊仍然降下法雨，通過這種方便，使他們在其他時候，或者其他有情進入正法。不是前面說的四種念住，現在又說三種念住，可以總的說念住有七種。現在這三種念住包含在前面的四種念住中，即包含在緣外法的念住中。然而，這三種念住的本體貫通念和慧，即通過安住在正念正知中，對於三種境界不生歡喜或憂愁。不可見有諸大聲聞，對於三種境界...

【English Translation】 English version: Name two, entity one. Thus, although 'no-wisdom' is different from 'fear', the name 'fearlessness' is actually the embodiment of 'wisdom'. Because one good can cut off many evil dharmas. Some say that 'no-wisdom' also includes the entity of 'fear', so there should be no question here: What is the difference between 'strength' (bala) and 'fearlessness' (vaisaradya)? There is no difference between the two, their entity is both 'wisdom' (jnana). However, for the entity of 'wisdom', different meanings are called 'strength', and based on different meanings, the name 'fearlessness' is established. The reason for not yielding is called 'strength', and the reason for not being timid and fearful is called 'fearlessness'. Or, the initial establishment is called 'strength', and not moving after establishment is called 'fearlessness'. Or, not being subdued by others is called 'strength', and being able to subdue others is called 'fearlessness'. Some teachers say, for example, a good doctor who is well-versed in medical skills is called 'strength', and being good at treating various diseases is called 'fearlessness'. Some say that being brave and strong is called 'strength', and being courageous and not timid is called 'fearlessness'. In this way, these two meanings are also different. The meaning of accomplishing affairs is the meaning of 'strength', and the meaning of not being timid and fearful is the meaning of 'fearlessness'. What are the differences in the characteristics of the Buddha's three mindfulnesses (smrtyupasthana)? The verse says: 'Three mindfulnesses, mindfulness and wisdom, are related to agreeable, disagreeable, and both kinds of objects.' The treatise says: The Buddha's three mindfulnesses are as widely explained in the sutras. If the disciples are always respectful and able to correctly accept and practice, the Tathagata (Tathagata) observes this situation without generating joy, abandoning this emotion and abiding in right mindfulness and right knowledge (sati-sampajanna), this is the Tathagata's first mindfulness. If the disciples are only disrespectful and unable to correctly accept and practice, the Tathagata observes this situation without generating sorrow, abandoning this emotion and abiding in right mindfulness and right knowledge, this is the Tathagata's second mindfulness. If some of the disciples are respectful and able to correctly accept and practice, and some are disrespectful and unable to correctly accept and practice, the Tathagata observes this situation without generating joy or sorrow, abandoning this emotion and abiding in right mindfulness and right knowledge, this is the Tathagata's third mindfulness. Even if those who are taught do not respectfully accept and practice, the Buddha (Buddha) still rains the Dharma rain, and through this means, they or other sentient beings enter the right Dharma at other times. It is not the four mindfulnesses mentioned earlier, but now there are three mindfulnesses, it can be said in general that there are seven mindfulnesses. Now these three mindfulnesses are included in the previous four mindfulnesses, that is, included in the mindfulness of external dharmas. However, the entity of these three mindfulnesses penetrates mindfulness and wisdom, that is, by abiding in right mindfulness and right knowledge, one does not generate joy or sorrow for the three realms. It is not visible that there are great sravakas (sravakas), for the three realms...

不生歡戚。便謂此三種非佛不共法。唯佛於此並習斷故。善達有情種性別故。或弟子眾隨屬如來。有順違俱應甚歡戚。佛能不起。可謂希奇。非屬諸聲聞。不起非奇特。故唯在佛得不共名。諸佛大悲云何相別。頌曰。

大悲唯俗智　　資糧行相境　平等上品故　　異悲由八因

論曰。如來大悲俗智為性。普緣一切有情為境。作苦苦等三行相故。非無漏智。有如是理。此大悲名。依何義立。依五義故。此立大名。一由資糧故大。謂大福德智慧資糧所成辦故。二由行相故大。謂此力能於三苦境作行相故。三由所緣故大。謂此總以三界有情為所緣故。四由平等故大。謂此等於一切有情作利樂故。五由上品故大。謂最上品更無餘悲。能齊此故。有餘師說。由大加行所證得故。唯大士身所成就故。入大功德珍寶數故。能拔有情大苦惱故。立大悲名。悲與大悲有何差別。此二差別由八種因。一由自性。無瞋無癡自性異故。二由依身。通余唯佛依身異故。三由行相。一苦三苦行相異故。四由所緣。一界三界所緣異故。五由依地。通余第四靜慮異故。六由證得。離欲有頂證得異故。又悲為先。離染時得。唯離染得。有差別故。七由救濟希望事成。救濟異故。八由哀愍平等不等。哀愍異故。有餘師說。諸佛大悲遠細遍隨。能

【現代漢語翻譯】現代漢語譯本不生歡喜和憂愁。就說這三種（不生歡喜和憂愁）不是佛陀不共之法（獨有的、不與其他修行者共有的法）。只有佛陀對此完全修習和斷除的緣故。善於通達有情（眾生）的種類和差別緣故。或者弟子和大眾隨順於如來（佛陀），有順從的，有違背的，都應該非常歡喜和憂愁。佛陀能夠不起（歡喜和憂愁），可以說是稀奇。不屬於諸聲聞（阿羅漢）。不起（歡喜和憂愁）不是奇特的。所以只有在佛陀才能得到不共之名。諸佛的大悲（偉大的慈悲心）如何相互區別？頌詞說：

『大悲唯俗智，資糧行相境，平等上品故，異悲由八因』

論述：如來的大悲以俗智（世俗的智慧）為體性。普遍以一切有情（眾生）為對象。以苦苦等三種行相（感受）的緣故。不是無漏智（超越煩惱的智慧）。有這樣的道理。這大悲之名，依據什麼意義而立？依據五種意義的緣故。因此立大名。一是由資糧（修行積累）的緣故而大。是說由大福德和智慧的資糧所成就的緣故。二是由行相的緣故而大。是說這力量能夠在三種苦的境界中產生行相的緣故。三是由所緣（對像）的緣故而大。是說這總以三界（欲界、色界、無色界）的有情為所緣的緣故。四是由平等的緣故而大。是說這對於一切有情都作利益和快樂的緣故。五是由上品（最高等級）的緣故而大。是說最上品，沒有其餘的悲心，能夠與此相比的緣故。有其餘的論師說，由大的加行（努力修行）所證得的緣故。唯有大士（菩薩）之身所成就的緣故。進入大功德珍寶的行列的緣故。能夠拔除有情的大苦惱的緣故。立大悲之名。悲與大悲有什麼差別？這二者的差別由八種原因。一是由自性。沒有嗔恨和愚癡的自性不同緣故。二是由依身（所依之身）。通於其餘，唯有佛陀的依身不同緣故。三是由行相。一種苦和三種苦的行相不同緣故。四是由所緣。一界和三界的所緣不同緣故。五是由依地（所依禪定）。通於其餘和第四靜慮（禪定）不同緣故。六是由證得。離欲界和有頂天（色界頂端）的證得不同緣故。又悲心為先。在離開染污時得到。唯有離開染污才能得到。有差別緣故。七是由救濟希望事情成功。救濟不同緣故。八是由哀憐平等和不平等。哀憐不同緣故。有其餘的論師說，諸佛的大悲，深遠、細微、普遍、隨順，能夠。

【English Translation】 English version Not generating joy or sorrow. It is then said that these three (not generating joy or sorrow) are not Buddha's unshared Dharmas (unique Dharmas, not shared with other practitioners). Only the Buddha has completely practiced and severed these. Being skilled in understanding the types and differences of sentient beings (all beings). Or disciples and the masses follow the Tathagata (Buddha), some obedient, some disobedient, all should be very joyful and sorrowful. The Buddha being able to not arise (joy and sorrow) can be said to be rare. It does not belong to the Shravakas (Arhats). Not arising (joy and sorrow) is not extraordinary. Therefore, only in the Buddha can one obtain the name of unshared. How do the great compassion (great compassionate heart) of all Buddhas differ from each other? The verse says:

'Great compassion is only mundane wisdom, the nature of accumulation, aspect, and object, equal and supreme, therefore, different compassion is due to eight causes.'

Treatise: The great compassion of the Tathagata has mundane wisdom (worldly wisdom) as its nature. Universally takes all sentient beings (beings) as its object. Because it has three aspects (feelings) such as suffering of suffering. It is not un-leaked wisdom (wisdom beyond afflictions). There is such a reason. This name of great compassion, based on what meaning is it established? Based on five meanings. Therefore, the name 'great' is established. First, it is great because of accumulation (practice accumulation). It is said that it is accomplished by the accumulation of great merit and wisdom. Second, it is great because of its aspect. It is said that this power can produce aspects in the realm of the three sufferings. Third, it is great because of its object. It is said that it generally takes sentient beings of the three realms (desire realm, form realm, formless realm) as its object. Fourth, it is great because of its equality. It is said that it benefits and brings happiness to all sentient beings. Fifth, it is great because of its supreme quality. It is said that it is the most supreme, and no other compassion can match it. Some other teachers say that it is attained through great effort (diligent practice). It is only accomplished by the body of a great being (Bodhisattva). It enters the ranks of great merit and treasures. It can remove the great suffering of sentient beings. The name of great compassion is established. What is the difference between compassion and great compassion? The difference between these two is due to eight causes. First, it is due to the nature. The nature of no hatred and no ignorance is different. Second, it is due to the body it relies on (the body it depends on). It is common to others, only the Buddha's body is different. Third, it is due to the aspect. The aspect of one suffering and three sufferings is different. Fourth, it is due to the object. The object of one realm and three realms is different. Fifth, it is due to the meditation it relies on (the meditation it depends on). It is common to others, and the fourth Dhyana (meditation) is different. Sixth, it is due to the attainment. The attainment of leaving the desire realm and the peak of existence (the top of the form realm) is different. Also, compassion comes first. It is obtained when leaving defilement. It can only be obtained by leaving defilement. There is a difference. Seventh, it is due to the success of helping and hoping for things. Helping is different. Eighth, it is due to pity being equal and unequal. Pity is different. Some other teachers say that the great compassion of all Buddhas is profound, subtle, universal, compliant, and able to.

普饒益。聲聞等類。所起悲心。不能悲愍色無色界。佛于上界起極悲愍。心過於二乘。悲愍無間獄。已辯佛德異余有情。諸佛相望法皆等不。頌曰。

由資糧法身　　利他佛相似　壽種性量等　　諸佛有差別

論曰。由三事故諸佛皆等。一由資糧等圓滿故。二由法身等成辦故。三由利他等究竟故。由壽種性身量等殊。諸佛相望容有差別。壽異謂佛壽有短長。種異謂佛生剎帝利婆羅門種。姓異謂佛姓喬答摩迦葉波等。量異謂佛身有小大。等言顯諸佛法住久近等如是有異。由出世時所化有情機宜別故。諸有智者思惟如來三種圓德深生愛敬。其三者何。一因圓德。二果圓德。三恩圓德。初因圓德復有四種。一無餘修。福德智慧二種資糧修無遺故。二長時修。經三大劫阿僧企耶修無倦故。三無間修。精勤勇猛剎那剎那修無廢故。四尊重修。恭敬所學無所顧惜修無慢故。次果圓德亦有四種。一智圓德。二斷圓德。三威勢圓德。四色身圓德。智圓德有四種。一無師智。二一切智。三一切種智。四無功用智。斷圓德有四種。一一切煩惱斷。二一切定障斷。三畢竟斷。四並習斷。威勢圓德有四種。一于外境化變住持自在威勢。二于壽量若促若延自在威勢。三于空障極遠速行小大相入自在威勢。四令世間種種本性法爾轉勝希

【現代漢語翻譯】現代漢語譯本普饒益（普遍利益）。聲聞（聽聞佛法而悟道的修行者）等類，所生起的悲心，不能悲憫色無色界（佛教宇宙觀中的兩個高級境界）。佛在上界生起極大的悲憫之心，超過二乘（聲聞乘和緣覺乘）。悲憫無間地獄（八大地獄中最苦之處）。以上已經辨明佛的功德不同於其他有情（一切有情識的生命）。諸佛之間，所說的法是否完全相同呢？頌說：『由資糧法身，利他佛相似，壽種性量等，諸佛有差別。』論曰：由於三種原因，諸佛是相同的。一是由資糧（修行所需的各種條件）圓滿故。二是由法身（佛的真身）等成就故。三是由利他（利益眾生）等究竟故。由於壽命、種性、身量等的不同，諸佛之間可能存在差別。壽命不同，指的是佛的壽命有長有短。種性不同，指的是佛出生于剎帝利（古代印度社會中的統治階級）或婆羅門（古代印度社會中的祭司階級）種姓。姓氏不同，指的是佛姓喬答摩（釋迦牟尼佛的姓氏）、迦葉波（過去七佛之一的姓氏）等。身量不同，指的是佛的身形有大小。『等』字表明諸佛的教法住世時間長短等也有不同。這是由於出世時所教化的有情眾生的根器和因緣不同所致。有智慧的人，思維如來的三種圓滿功德，會深深地生起愛敬之心。這三種功德是什麼呢？一是因圓德，二是果圓德，三是恩圓德。最初的因圓德又有四種：一是無餘修，福德和智慧兩種資糧修習沒有遺漏。二是長時修，經過三大阿僧祇劫（極長的時間單位）修習沒有厭倦。三是無間修，精勤勇猛，剎那剎那修習沒有間斷。四是尊重修，恭敬所學，沒有顧惜，修習沒有傲慢。其次是果圓德，也有四種：一是智圓德，二是斷圓德，三是威勢圓德，四是色身圓德。智圓德有四種：一是無師智（不需老師教導的智慧），二是一切智（瞭解一切法的智慧），三是一切種智（瞭解一切法的各種差別的智慧），四是無功用智（不需努力就能自然生起的智慧）。斷圓德有四種：一是斷除一切煩惱，二是斷除一切定障（禪定中的障礙），三是畢竟斷（徹底斷除），四是並習斷（連同習氣一起斷除）。威勢圓德有四種：一是對外境化現、改變、住持自在的威勢，二是對壽命或縮短或延長的自在威勢，三是對空間障礙極遠速行、大小相入的自在威勢，四是令世間種種本性自然而然地轉為殊勝稀有。

【English Translation】 English version Universally benefiting. Those of the Śrāvaka (Disciples who attain enlightenment by listening to the Buddha's teachings) class and the like, the compassion they generate cannot extend to the Formless Realm (Arūpadhātu) and the Realm of No Form (Ārupyadhātu). The Buddha generates extreme compassion in the higher realms, surpassing that of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). He has compassion even for the Avīci Hell (the most painful of the eight great hells). It has already been explained that the Buddha's virtues differ from those of other sentient beings. Are the teachings of all Buddhas the same? The verse says: 'Due to the accumulation of merit and wisdom, and the Dharmakāya (the body of the Dharma), Buddhas are similar in benefiting others, but differ in lifespan, lineage, and physical form.' The treatise says: Due to three reasons, all Buddhas are the same. First, due to the complete accumulation of merit and wisdom. Second, due to the accomplishment of the Dharmakāya and so on. Third, due to the ultimate benefit of others and so on. Due to differences in lifespan, lineage, and physical form, Buddhas may differ from each other. Differences in lifespan refer to the fact that Buddhas have lifespans of varying lengths. Differences in lineage refer to the fact that Buddhas are born into the Kshatriya (the warrior and ruling class in ancient India) or Brahmin (the priestly class in ancient India) castes. Differences in clan refer to the fact that Buddhas have clans such as Gautama (the clan of Śākyamuni Buddha) and Kāśyapa (the clan of one of the past seven Buddhas). Differences in physical form refer to the fact that Buddhas have bodies of varying sizes. The word 'and so on' indicates that the duration of the Buddhas' teachings and so on also vary. This is due to the different capacities and conditions of the sentient beings they teach at the time of their appearance in the world. Wise individuals, contemplating the three perfect virtues of the Tathāgata (another name for the Buddha), will deeply generate love and respect. What are these three virtues? First, the perfect virtue of the cause. Second, the perfect virtue of the result. Third, the perfect virtue of kindness. The initial perfect virtue of the cause has four aspects: First, complete cultivation, without omitting the cultivation of the two accumulations of merit and wisdom. Second, prolonged cultivation, without weariness after cultivating for three great asaṃkhyeya kalpas (extremely long units of time). Third, uninterrupted cultivation, diligently and vigorously cultivating moment by moment without cessation. Fourth, respectful cultivation, reverently learning, without sparing anything, and cultivating without arrogance. Next, the perfect virtue of the result also has four aspects: First, the perfect virtue of wisdom. Second, the perfect virtue of cessation. Third, the perfect virtue of power. Fourth, the perfect virtue of the physical body. The perfect virtue of wisdom has four aspects: First, uninstructed wisdom (wisdom that arises without a teacher). Second, omniscient wisdom (wisdom that understands all dharmas). Third, wisdom of all aspects (wisdom that understands all the various differences of all dharmas). Fourth, effortless wisdom (wisdom that arises naturally without effort). The perfect virtue of cessation has four aspects: First, the cessation of all afflictions. Second, the cessation of all obstacles to samādhi (obstacles in meditation). Third, complete cessation. Fourth, cessation together with habitual tendencies. The perfect virtue of power has four aspects: First, the power to manifest, transform, and maintain external objects at will. Second, the power to shorten or lengthen lifespan at will. Third, the power to travel extremely far and fast through space, and to enter into each other regardless of size. Fourth, the power to naturally transform the various inherent natures of the world into something superior and rare.

奇威勢。威勢圓德復有四種。一難化必能化。二答難必決疑。三立教必出離。四惡黨必能伏。色身圓德有四種。一具眾相。二具隨好。三具大力。四內身骨堅越金剛。外發神光逾百千日。后恩圓德亦有四種。謂令永解脫三惡趣生死。或能安置善趣三乘。總說如來圓德如是。若別分析則有無邊。唯佛世尊能知能說。要留命行經多大劫阿僧企耶說乃可盡。如是則顯佛世尊身具有無邊殊勝奇特因果恩德如大寶山。有諸愚夫自乏眾德。雖聞如是佛功德山及所說法。不能信重。諸有智者聞說如斯。生信重心徹于骨髓。彼由一念極信重心。轉滅無邊不定惡業。攝受殊勝人天涅槃。故說如來出現於世。為諸智者無上福田。依之引生不空可愛。殊勝速疾究竟果故。如薄伽梵自說。頌言。

若於佛福田　　能殖少分善　初獲勝善趣　　后必得涅槃

說一切有部顯宗論卷第三十六大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第三十七

尊者眾賢造

三藏法師玄奘奉　詔譯辯智品第八之三

已說如來不共功德。共功德今當辯。頌曰。

復有餘佛法　　共余聖異生　謂無諍愿智　　無礙解等德

論曰。世尊復有無量功德。與余聖者及異生共。謂無諍

【現代漢語翻譯】現代漢語譯本：奇特威勢。威勢圓滿的功德又有四種：一、難以教化者必定能教化；二、解答難題必定能決斷疑惑；三、建立教法必定能使人出離；四、對於惡勢力必定能降伏。色身圓滿的功德有四種：一、具足各種妙相；二、具足各種隨形好；三、具足強大的力量；四、內身骨骼堅固勝過金剛，外發出的神光勝過百千個太陽。后恩圓滿的功德也有四種：使眾生永遠解脫三惡趣的生死，或者能夠安置眾生於善趣和三乘之中。總的來說，如來的圓滿功德就是這樣。如果分別分析，則有無量無邊。只有佛世尊才能知曉和宣說。即使要用無量劫（kalpa）的時間來說，也無法窮盡。這樣就顯示出佛世尊的身具有無邊殊勝奇特的因果恩德，猶如一座大寶山。有些愚笨的人自身缺乏各種功德，即使聽聞如是佛的功德山以及所說的法，也不能信受和重視。那些有智慧的人聽聞如是說法，會生起深厚的信心，徹入骨髓。他們由於一念之間極深的信心，就能轉變消滅無邊的不定惡業，攝受殊勝的人天涅槃（Nirvana）。所以說如來出現在世間，是諸位智者無上的福田，依靠如來能引生不虛空、可愛、殊勝、快速和究竟的果報。正如薄伽梵（Bhagavan，世尊）自己所說：『若於佛福田，能殖少分善，初獲勝善趣，后必得涅槃。』《說一切有部顯宗論》卷第三十六大正藏第29冊 No. 1563 《阿毗達磨藏顯宗論》《阿毗達磨藏顯宗論》卷第三十七尊者眾賢造三藏法師玄奘奉詔譯辯智品第八之三已經說了如來的不共功德，現在應當辨析共同功德。頌曰：『復有餘佛法，共余聖異生，謂無諍愿智，無礙解等德。』論曰：世尊還有無量功德，與其餘聖者以及異生共同具有，比如無諍（Aranā）。

【English Translation】 English version: Extraordinary power and influence. The perfect virtues of power and influence are fourfold: first, being able to transform those who are difficult to transform; second, being able to resolve doubts when answering difficult questions; third, establishing teachings that inevitably lead to liberation; and fourth, being able to subdue evil factions. The perfect virtues of the physical body are fourfold: first, possessing all the excellent marks; second, possessing all the minor marks; third, possessing great strength; and fourth, having bones within the body that are firmer than diamond, and emitting divine light that surpasses hundreds of thousands of suns. The perfect virtues of subsequent grace are also fourfold: enabling beings to be forever liberated from the cycle of birth and death in the three evil realms, or being able to place beings in the good realms and the Three Vehicles. In general, the perfect virtues of the Tathagata (如來) are like this. If analyzed separately, they are boundless. Only the World Honored One (佛世尊) can know and speak of them. Even if one were to spend countless kalpas (劫) speaking, it would not be possible to exhaust them. Thus, it is shown that the body of the World Honored One possesses boundless, extraordinary, and unique causes, effects, grace, and virtues, like a great treasure mountain. Some foolish people lack various virtues themselves, and even if they hear of such a mountain of the Buddha's virtues and the Dharma (法) that is spoken, they cannot believe and value it. Those who are wise, upon hearing such teachings, will generate deep faith that penetrates to their very bones. Due to a single thought of extremely deep faith, they can transform and extinguish boundless uncertain evil karma, and receive the excellent human and deva (天) Nirvana (涅槃). Therefore, it is said that the Tathagata appears in the world as the supreme field of merit for all wise beings, relying on which one can generate unfailing, lovely, excellent, swift, and ultimate results. As the Bhagavan (薄伽梵) himself said in verse: 『If in the Buddha's field of merit, one can plant a small portion of good, one will first obtain an excellent good realm, and later will surely attain Nirvana.』《Abhidharmakosha-bhasya》 Volume 36 Taisho Tripitaka Volume 29, No. 1563 《Abhidharmakosha-bhasya》《Abhidharmakosha-bhasya》 Volume 37 Composed by Venerable Vasubandhu Translated by Tripitaka Master Xuanzang under Imperial Order Chapter 8, Section 3: Analysis of Wisdom Having already spoken of the unique virtues of the Tathagata, now we should discuss the common virtues. The verse says: 『Moreover, there are other Buddha-dharmas (佛法) shared with other noble beings and ordinary beings, such as non-contention (Aranā), the wisdom of aspiration, unobstructed liberation, and other virtues.』 Commentary: The World Honored One also has countless virtues that are shared with other noble beings and ordinary beings, such as non-contention (Aranā).

愿智無礙解通靜慮無色等至等持無量解脫勝處遍處等。隨其所應。謂前三門唯共余聖。通靜慮等亦共異生。雖佛身中一切功德行相清凈殊勝自在與聲聞等功德有殊。然依類同。說名為共。且共余聖三功德中。無諍云何。頌曰。

無諍世俗智　　后靜慮不動　三洲緣未生　　欲界有事惑

論曰。有阿羅漢憶昔多生。受雜類身發自他惑。由斯相續受非愛果。便作是念。有煩惱身緣之起惑。尚招苦果。況離煩惱具勝德身。思已發生如是相智。由此方便令他有情不緣己身生貪瞋等。此智但以俗智為性。緣他未來修斷惑故。非無漏智此行相轉。若無諍體是智所攝。如何說習無諍等持。此不相違。一相應品。有多功德。隨說一故。如一山中有種種物。隨舉一種以標山名。理應無諍。是智所攝。護他相續當來惑生。巧便為先事方成故。然一切諍總有三種。蘊言煩惱。有差別故。蘊諍謂死。言諍謂鬥。煩惱諍謂百八煩惱。由此俗智力。能止息煩惱諍。故得無諍名。此智但依第四靜慮。違苦因故。第四靜慮樂通行中最為勝故。不動應果能起非余。余尚不能自防起惑。況能止息他身煩惱。此唯依止三洲人身。非北及余。性猛利故。緣欲未起有事惑生。勿令他惑緣我生故。諸無事惑不可遮防。內起隨應總緣境故。已辯無諍。愿智

【現代漢語翻譯】現代漢語譯本愿智、無礙解、通靜慮（Dhyana，禪定）無色等至（Arupadhatu Samapatti，無色界的禪定狀態）等持（Samadhi，專注的狀態）、無量解脫（Aparimita-vimoksha，無量解脫）、勝處（Abhibhayatana，勝處）、遍處（Kasina，遍處）等，隨其所應。前三者（愿智、無礙解、通）唯與余聖（除了佛以外的聖者）共有，通靜慮等也與異生（凡夫）共有。雖然佛身中一切功德行相清凈殊勝自在，與聲聞（Sravaka，聽聞佛法而證悟的弟子）等的功德有差別，但依其類別來說是相同的，所以說名為共有。且在與余聖共有的三種功德中，無諍（Aranacitta，無諍智）是什麼呢？頌文說：

『無諍世俗智，后靜慮不動，三洲緣未生，欲界有事惑。』

論曰：有阿羅漢（Arhat，已證得阿羅漢果位的聖者）憶起過去多生，曾受雜類之身，生起自身和他人的迷惑，因此相續不斷地承受不喜愛的果報。於是他這樣想：有煩惱的身，緣於此而生起迷惑，尚且招致痛苦的果報，更何況是遠離煩惱、具足殊勝功德的身呢？思考之後，便生起這樣的相智（Samjna，認知）。由此方便，使其他有情（Sattva，眾生）不緣于自己的身體而生起貪（Raga，貪慾）、瞋（Dvesha，嗔恨）等煩惱。此智的體性只是世俗智（Samvriti-jnana，世俗諦的智慧），因為它緣於他人未來修斷惑業。並非無漏智（Anasrava-jnana，無漏的智慧），因為此行相的轉變。如果無諍的本體是智所攝，為何又說修習無諍等持呢？這並不矛盾，因為一個相應的品類中，有很多功德，只是隨說其中一種而已。就像一座山中有種種事物，只是舉出其中一種來標示山的名字。理應認為無諍是被智所攝的，它以保護他人相續當來不生起迷惑為先，事情才能成就。然而一切的諍，總共有三種：蘊諍、言諍、煩惱諍，因為蘊、言、煩惱有差別。蘊諍是指死亡，言諍是指爭鬥，煩惱諍是指一百零八種煩惱。因此，憑藉世俗智的力量，能夠止息煩惱諍，所以得到無諍的名稱。此智只是依于第四靜慮（Caturtha-dhyana，第四禪），因為它違背了痛苦的原因。第四靜慮在樂通行中最為殊勝。只有不動應果（不退轉的果位）才能生起，其餘的果位不能。其餘的果位尚且不能防止自己生起迷惑，更何況能夠止息他人身上的煩惱呢？此智唯依止於三洲（東勝身洲、南贍部洲、西牛貨洲）的人身，不包括北俱盧洲及其他地方，因為那些地方的眾生性情猛利。它緣于欲界（Kamadhatu，欲界）未生起的有事惑（Sarvaklesha，一切煩惱）生起，是爲了不讓其他迷惑緣於我而生起。那些無事惑（不重要的煩惱）是無法遮防的，因為它們在內心生起，隨應總緣于境界。已經辨析了無諍，接下來辨析愿智。

【English Translation】 English version May [they possess] unobstructed wisdom, analytical understanding, access to meditative absorption, the formless attainments, the samadhi of equipoise, immeasurable liberation, the eight victories, the ten totalities, and so forth, as appropriate. The first three (unobstructed wisdom, analytical understanding, and access) are shared only with other noble ones (excluding Buddhas), while meditative absorption and so on are also shared with ordinary beings. Although all the qualities and characteristics of a Buddha's body are pure, supremely excellent, and autonomous, differing from the qualities of sravakas (listeners), they are considered shared because they belong to the same category. Among the three qualities shared with other noble ones, what is 'non-contention' (Aranacitta)? The verse states:

'Non-contention is mundane wisdom, arising from the fourth dhyana, unmoving, concerning the three continents, preventing the arising of afflictions related to events in the desire realm.'

The treatise says: An Arhat (one who has attained Arhatship) recalls past lives, having experienced various kinds of bodies, giving rise to confusion for themselves and others. Consequently, they continuously experience undesirable results. They then think: 'Having a body with afflictions, which gives rise to confusion, leads to painful results. How much more so for a body free from afflictions, possessing supreme qualities?' After contemplating this, they generate such a cognitive understanding (Samjna). Through this means, they prevent other sentient beings (Sattva) from developing greed (Raga), hatred (Dvesha), and other afflictions towards their own body. The nature of this wisdom is solely mundane wisdom (Samvriti-jnana), as it concerns others' future practice of abandoning afflictions. It is not unconditioned wisdom (Anasrava-jnana) because of this mode of operation. If the essence of non-contention is encompassed by wisdom, why is it said to cultivate the samadhi of non-contention? This is not contradictory, because a single associated category possesses many qualities, and only one is mentioned. Just as a mountain contains various things, and only one is used to identify the mountain's name. It should be understood that non-contention is encompassed by wisdom, prioritizing the protection of others' future continuity from arising confusion, so that the matter can be accomplished. However, all contentions are generally of three types: the contention of aggregates, the contention of speech, and the contention of afflictions, because aggregates, speech, and afflictions are different. The contention of aggregates refers to death, the contention of speech refers to disputes, and the contention of afflictions refers to the one hundred and eight afflictions. Therefore, by the power of mundane wisdom, one can stop the contention of afflictions, hence the name 'non-contention.' This wisdom relies solely on the fourth dhyana (Caturtha-dhyana), as it opposes the cause of suffering. The fourth dhyana is the most excellent among the paths of ease. Only the fruit of non-regression can arise, not the other fruits. The other fruits cannot even prevent themselves from arising confusion, let alone stop the afflictions in others' bodies. This wisdom relies solely on the human bodies of the three continents (Purva-videha, Jambudvipa, Aparagodaniya), excluding Uttarakuru and other places, because the beings in those places are of fierce nature. It concerns the arising of afflictions related to events (Sarvaklesha) in the desire realm (Kamadhatu) that have not yet arisen, in order to prevent other confusions from arising due to me. Those afflictions unrelated to events (unimportant afflictions) cannot be prevented, because they arise within the mind, generally relating to objects as appropriate. Having discussed non-contention, next we will discuss wish-fulfilling wisdom.

云何。頌曰。

愿智慧遍緣　　余如無諍說

論曰。以愿為先引妙智起。如願而了。故名愿智。此智自性地種姓身與無諍同。但所緣別。以一切法為所緣故。如何愿智慧知未來。審觀過現而比知故。如觀稼穡有盛有微。比知其田有良有薄。若爾何故立愿智名。有學異生亦能知故。不爾所知定不定故。而聞傳說諸大聲聞記未來事有不定者。非起愿智有此謬知。餘俗智觀所記別故。或彼所記無不定失但觀於始不觀終故。如先降雨未至地間。為羅怙羅之所承棄。先所懷孕其實是男。彼於後時轉形成女。王舍城鬼初戰得勝。后為廣嚴諸鬼摧伏。人慾相伐鬼先戰故。或實愿智方見未來。然加行時先起比智。觀過現世準度未來。引愿智生方能真見。即由此故能知無色。謂先觀彼因行等流。有比智生引真愿智。或觀欲色死生時心。比度而知所生從處。引生愿智方能實知。或比智知亦無有失。以證比智所緣必同。若比不知如何能證。是則愿智應不可言力能遍緣三界三世。不時解脫諸阿羅漢。欲于彼境正了知時。先作要期。愿我知彼。后入邊際第四靜慮。以為加行。從此無間如先願力引正智起。于所期境皆如實知。邊際定言。如后當釋。此愿智力能知過去。與宿住智差別云何。愿智通知自相共相。諸宿住智知共非余。知共相中

【現代漢語翻譯】現代漢語譯本：問：什麼是愿智？答：頌文說：『愿智慧普遍地認知一切事物，其餘特性與無諍智相同。』論述：以發願為先導，引發殊妙的智慧生起，如所愿而明瞭，所以稱為愿智（Pranidhana-jnana）。這種智慧的自性、所依地、種姓、作用與無諍智（Arana-jnana）相同，只是所緣的對象不同，因為它以一切法為所緣。問：愿智如何能夠知曉未來？答：通過審慎地觀察過去和現在，然後進行比較推知。例如，觀察莊稼的長勢，有的茂盛，有的稀疏，從而推知那塊田地有的肥沃，有的貧瘠。問：如果這樣，為什麼還要設立愿智這個名稱呢？因為有學的凡夫也能知曉未來啊。答：不是這樣的。因為有學凡夫所知的事情，有的確定，有的不確定。而我們聽說，一些大聲聞弟子（Sravaka）預言未來之事，也有不確定的情況。答：那不是愿智產生的錯誤認知，而是其他的世俗智慧觀察所造成的差別。或者他們所預言的事情並沒有不確定性，只是觀察了開始，沒有觀察到最終的結果。例如，先前降雨，但還沒有到達地面，就被羅怙羅（Rahula，覆障）所承受並拋棄了；先前所懷的孕，其實是男孩，但後來轉變成了女孩；王舍城（Rajagrha）的鬼怪最初戰鬥得勝，後來被廣嚴城（Vaisali）的鬼怪摧毀。這是因為人要互相攻伐，鬼怪先進行戰鬥的緣故。或者說，真正的愿智才能見到未來，然而在加行（Prayoga）的時候，先要生起比智（Anumana-jnana），觀察過去和現在的世事，以此來推測未來，引發愿智產生，才能真正見到。也正因為如此，才能知曉無色界（Arupadhatu）。也就是說，先觀察無色界的因行等流（Nisyanda-hetu），生起比智，引發真正的愿智。或者觀察欲界（Kamadhatu）和色界（Rupadhatu）眾生死和生時的心念，通過比較推測而知曉他們所生的去處，引發愿智，才能真實地知曉。或者比智的認知也沒有錯誤，因為所證成的比智，其所緣的對象必定相同。如果比智都不能知曉，又如何能夠證成呢？這樣說來，愿智的力量應該不可思議，能夠普遍地認知三界（Trailokya）、三世（Tri-kala）。那些不時解脫的阿羅漢（Arhat），想要正確地瞭解某個境界時，先要設定目標，發願說：『我願知曉那個境界。』然後進入邊際第四靜慮（Bhavagra-caturtha-dhyana），作為加行。從此無間，就像先前的願力一樣，引發正確的智慧生起，對於所期望的境界，都能如實地知曉。邊際定的含義，將在後面解釋。這種愿智的力量能夠知曉過去，與宿住智（Purva-nivasanusmrti-jnana）的差別在哪裡呢？愿智慧夠同時知曉自相（Svalaksana）和共相（Samanya-laksana），而各種宿住智只能知曉共相，不能知曉其他的。在知曉共相之中……

【English Translation】 English version: Question: What is Pranidhana-jnana (Wisdom of Resolve)? Answer: The verse says: 'May the wisdom universally cognize; the rest is as explained in Arana-jnana (Wisdom of Non-Contention).' Discussion: Taking the vow as the precursor, wonderful wisdom arises, understanding as wished, hence named Pranidhana-jnana. This wisdom's nature, ground, lineage, function are the same as Arana-jnana, only the object is different, as it takes all dharmas as its object. Question: How can Pranidhana-jnana know the future? Answer: By carefully observing the past and present and comparing to infer. For example, observing the growth of crops, some flourishing, some sparse, thereby inferring that the field is either fertile or barren. Question: If so, why establish the name Pranidhana-jnana? Because even a learner (Siksha) and ordinary being (Prthag-jana) can know the future. Answer: Not so. Because what is known by the learner is sometimes certain, sometimes uncertain. And we have heard that some great Sravakas (Disciples) predict future events with uncertainty. Answer: That is not a mistaken cognition arising from Pranidhana-jnana, but a difference caused by other mundane wisdom's observation. Or what they predict is not uncertain, but they only observe the beginning and not the end. For example, rain falls first, but before reaching the ground, it is received and discarded by Rahula (Obstruction); the pregnancy was initially a boy, but later transformed into a girl; the ghosts of Rajagrha (King's City) initially won the battle, but were later destroyed by the ghosts of Vaisali (Extensive and Solemn City). This is because people want to attack each other, so ghosts fight first. Or rather, true Pranidhana-jnana can see the future, but during the application (Prayoga), Anumana-jnana (Wisdom of Inference) arises first, observing past and present events to infer the future, inducing the arising of Pranidhana-jnana to truly see. It is precisely because of this that it can know the Arupadhatu (Formless Realm). That is, first observe the causal flow (Nisyanda-hetu) of the Formless Realm, generating Anumana-jnana, inducing true Pranidhana-jnana. Or observe the minds of beings in the Kamadhatu (Desire Realm) and Rupadhatu (Form Realm) at the time of death and birth, comparing and inferring to know where they will be born, inducing Pranidhana-jnana to truly know. Or the cognition of Anumana-jnana is also not mistaken, because the Anumana-jnana that is proven must have the same object. If Anumana-jnana cannot know, how can it be proven? In this way, the power of Pranidhana-jnana should be inconceivable, able to universally cognize the Trailokya (Three Realms) and Tri-kala (Three Times). Those Arhats (Worthy Ones) who are liberated out of season, when they want to correctly understand a certain realm, first set a goal, vowing: 'I wish to know that realm.' Then they enter Bhavagra-caturtha-dhyana (The Fourth Dhyana of the Peak of Existence) as an application. From this without interval, just like the previous vow, correct wisdom arises, and for the desired realm, they can truly know. The meaning of the Peak of Existence will be explained later. Wherein lies the difference between the power of this Pranidhana-jnana, which can know the past, and Purva-nivasanusmrti-jnana (Wisdom of Recollection of Past Lives)? Pranidhana-jnana can simultaneously know Svalaksana (Self-characteristic) and Samanya-laksana (Common-characteristic), while various Purva-nivasanusmrti-jnana can only know the common characteristics, not the others. Among knowing the common characteristics...

亦有差別。愿智明瞭。宿住不然。于現所緣對他心智。辯差別相如理應思。已辯愿智。無礙解云何。頌曰。

無礙解有四　　謂法義詞辯　名義言說道　　無退智為性　法詞唯俗智　　五二地為依　義十六辯九　　皆依一切地　但得必具四　　余如無諍說

論曰。諸無礙解總說有四。一法無礙解。二義無礙解。三詞無礙解。四辯無礙解。此四總說如其次第。以緣名義言及說道。不可退轉智為自性。謂無退智緣能詮法名句文身立為第一。趣所詮義。說之為名。即是表召法自性義辯所詮義。說之為句。即是辯了法差別義。不待義聲獨能為覺生所依託。說之為文。即是迦遮吒多波等。理應有覺不待義聲。此覺不應無所緣境。此所緣境說之為文。文謂不能親目于義。但與名句為詮義依。此三能持諸所詮義及軌生解。故名為法。即三自性。說之為身。自性體身名差別故。三與聲義極相鄰雜。為境生覺別相難知。故說身言顯有別體。若無退智緣一切法。所有勝義立為第二義。即諸法自相共相。雖名身等亦是義攝。而非勝義有多想故。謂有如義有不如義。有有義有無義。有依假轉有依實轉。了此無間。或於后時諸所度量。名為勝義。為欲顯示義無礙解。所緣之境非語及名。故此所緣說為勝義。謂此但取依語起名。

【現代漢語翻譯】現代漢語譯本亦有差別。愿智（Pranidhana-jnana，願力所生的智慧）明瞭。宿住不然。于現所緣對他心智。辯差別相如理應思。已辯愿智。無礙解云何。頌曰：

無礙解有四　　謂法義詞辯　名義言說道　　無退智為性　法詞唯俗智　　五二地為依　義十六辯九　　皆依一切地　但得必具四　　余如無諍說

論曰。諸無礙解總說有四。一法無礙解（Dharma-pratisamvid，對佛法的通達無礙）。二義無礙解（Artha-pratisamvid，對義理的通達無礙）。三詞無礙解（Nirukti-pratisamvid，對語言文字的通達無礙）。四辯無礙解（Pratibhana-pratisamvid，辯才無礙）。此四總說如其次第。以緣名義言及說道。不可退轉智為自性。謂無退智緣能詮法名句文身立為第一。趣所詮義。說之為名。即是表召法自性義辯所詮義。說之為句。即是辯了法差別義。不待義聲獨能為覺生所依託。說之為文。即是迦遮吒多波等。理應有覺不待義聲。此覺不應無所緣境。此所緣境說之為文。文謂不能親目于義。但與名句為詮義依。此三能持諸所詮義及軌生解。故名為法。即三自性。說之為身。自性體身名差別故。三與聲義極相鄰雜。為境生覺別相難知。故說身言顯有別體。若無退智緣一切法。所有勝義立為第二義。即諸法自相共相。雖名身等亦是義攝。而非勝義有多想故。謂有如義有不如義。有有義有無義。有依假轉有依實轉。了此無間。或於后時諸所度量。名為勝義。為欲顯示義無礙解。所緣之境非語及名。故此所緣說為勝義。謂此但取依語起名。

【English Translation】 English version There are also differences. May wisdom be clear. Past lives are not so. Regarding the present object of perception, the wisdom of others' minds, the differences should be considered as they truly are. Having discussed the wisdom of aspiration (Pranidhana-jnana), what is unobstructed understanding? The verse says:

Unobstructed understanding is fourfold, namely, Dharma, meaning, language, and eloquence. Name, meaning, speech, and explanation, with irreversible wisdom as their nature. Dharma and language are only mundane wisdom, relying on the fifth and second grounds. Meaning is sixteen, eloquence is nine, all relying on all grounds. But obtaining it necessarily possesses all four; the rest is as explained in non-contention.

The treatise says: Generally speaking, there are four unobstructed understandings. First, unobstructed understanding of Dharma (Dharma-pratisamvid). Second, unobstructed understanding of meaning (Artha-pratisamvid). Third, unobstructed understanding of language (Nirukti-pratisamvid). Fourth, unobstructed understanding of eloquence (Pratibhana-pratisamvid). These four are generally said to be, in order, based on names, meanings, speech, and explanation. Irreversible wisdom is their nature. That is, irreversible wisdom relies on the name, sentence, and body of words that express the Dharma, establishing the first. Approaching the meaning expressed, it is called 'name,' which is the expression that summons the self-nature of the Dharma, explaining the meaning expressed. It is called 'sentence,' which is the explanation that clarifies the differences of the Dharma. Not relying on the sound of meaning alone, it can be relied upon for the arising of awareness. It is called 'letter,' such as 'ka,' 'ca,' 'ta,' 'ta,' 'pa,' etc. It is reasonable to have awareness without relying on the sound of meaning. This awareness should not be without an object of perception. This object of perception is called 'letter.' 'Letter' means it cannot directly point to the meaning but relies on names and sentences to express the meaning. These three can hold all the meanings expressed and guide the arising of understanding; therefore, they are called 'Dharma.' They are the three self-natures, called 'body.' Because self-nature, substance, and body have different names. The three are extremely close and mixed with sound and meaning. It is difficult to know the different aspects of the arising of awareness as an object. Therefore, the word 'body' is used to show that there is a separate entity. If irreversible wisdom relies on all Dharmas, all superior meanings are established as the second meaning. That is, the self-characteristics and common characteristics of all Dharmas. Although names and bodies are also included in the meaning, they are not superior meanings because there are many conceptions. That is, there are meanings that are like the meaning, and meanings that are not like the meaning. There are meanings that have meaning, and meanings that have no meaning. There are those that rely on the false to transform, and those that rely on the real to transform. Understanding this without interruption, or at a later time, all that is measured is called superior meaning. To show that the object of perception of unobstructed understanding of meaning is not language and name, therefore, this object of perception is called superior meaning. That is, this only takes the name that arises based on language.

名所顯義非取泛爾。心之所行說名為義。若無退智緣諸方域。俗聖言詞立為第三。即能了知世語典語。于諸方域種種差別。若無退智緣應正理無滯礙說。及緣自在定慧二道立為第四。即于文義能正宣揚無滯言詞。說名為辯。及諸所有已得功德。不由加行任運現前自在功能。亦名為辯。此能起辯立以辯名。了辯及因智。名辯無礙解。即前所說能正宣揚善應物機不違勝義。所有言說名應正理。即前所說無滯言詞。不待處時及有情等。辯析自在名無滯礙。即上所言已得功德。不由加行任運現前。名為自在。定慧二道又能所詮相符會智名初二無礙解。謂達此名屬如是義。及達此義有如是名。名能所詮相符會智達時作等加行言詞。名第三無礙解。達所樂言說及自在道因。名第四無礙解。又色等六所知謂義。即此善等有為無為色非色等差別謂法。即詮此二言說謂詞。三智即前三無礙解。即緣三種無掛礙智。名第四無礙解。又達世俗勝義二諦。名初二無礙解。此即行者自利圓德。能善宣說如是二諦。名第三無礙解。於此善巧問答難通。名第四無礙解。此即行者利他圓德。有說愚癡猶豫散亂。是于宣辯有滯礙因。由解脫此三。得現法樂住。及由此故利他行成。此智名為辯無礙解。若得如是定能宣說。符會正理無滯言詞。及得現前自在功

【現代漢語翻譯】現代漢語譯本：『名所顯義非取泛爾』：並非隨意取名，而是根據名稱所要表達的意義來確定。『心之所行說名為義』：心識所作用的對象，稱為『義』（artha，意義）。『若無退智緣諸方域。俗聖言詞立為第三』：如果沒有退墮的智慧，能夠通達各個地方的方言俗語和聖賢的言辭，這稱為第三種無礙解。『即能了知世語典語。于諸方域種種差別』：即能夠了解世俗的語言和經典的語言，以及它們在各個地方的種種差別。『若無退智緣應正理無滯礙說。及緣自在定慧二道立為第四』：如果沒有退墮的智慧，能夠通達符合正理、沒有滯礙的說法，以及通達自在的禪定和智慧這兩種道路，這稱為第四種無礙解。『即于文義能正宣揚無滯言詞。說名為辯。及諸所有已得功德。不由加行任運現前自在功能。亦名為辯』：即對於文字和意義能夠正確宣揚，沒有滯礙的言辭，這稱為『辯』（pratibhāna，辯才）。以及所有已經獲得的功德，不需要額外努力就能自然顯現的自在功能，也稱為『辯』。『此能起辯立以辯名。了辯及因智。名辯無礙解』：這種能夠引發辯才，並因此而得名『辯』的能力，以及瞭解辯才及其原因的智慧，稱為『辯無礙解』（pratibhāna-pratisaṃvidā，辯無礙解）。『即前所說能正宣揚善應物機不違勝義。所有言說名應正理』：即前面所說的能夠正確宣揚，善於應合衆生的根機，不違背勝義諦的，所有言說稱為『應正理』。『即前所說無滯言詞。不待處時及有情等。辯析自在名無滯礙』：即前面所說的沒有滯礙的言辭，不依賴於處所、時間以及有情等等，辯析自在，稱為『無滯礙』。『即上所言已得功德。不由加行任運現前。名為自在』：即上面所說的已經獲得的功德，不需要額外努力就能自然顯現，稱為『自在』。『定慧二道又能所詮相符會智名初二無礙解。謂達此名屬如是義。及達此義有如是名。名能所詮相符會智達時作等加行言詞。名第三無礙解。達所樂言說及自在道因。名第四無礙解』：禪定和智慧這兩種道路，以及能夠使能詮釋的名稱和所詮釋的意義相符會的智慧，稱為最初兩種無礙解。也就是通達這個名稱屬於這樣的意義，以及通達這個意義有這樣的名稱，名稱和意義能夠相符會的智慧。通達在何時做什麼等等的加行言辭，稱為第三種無礙解。通達所喜愛的言說以及自在之道的因，稱為第四種無礙解。『又色等六所知謂義。即此善等有為無為色非色等差別謂法。即詮此二言說謂詞。三智即前三無礙解。即緣三種無掛礙智。名第四無礙解』：此外，色等六種所知，稱為『義』。即這些善等有為法和無為法，色法和非色法等等的差別，稱為『法』（dharma，法）。即詮釋這兩者的言說，稱為『詞』（nirukti，詞）。三種智慧即前面的三種無礙解。即緣于這三種沒有掛礙的智慧，稱為第四種無礙解。『又達世俗勝義二諦。名初二無礙解。此即行者自利圓德。能善宣說如是二諦。名第三無礙解。於此善巧問答難通。名第四無礙解。此即行者利他圓德』：此外，通達世俗諦和勝義諦這兩種真理，稱為最初兩種無礙解。這即是修行者自利方面的圓滿功德。能夠善於宣說這兩種真理，稱為第三種無礙解。對於此善於巧妙地問答，能夠通達疑難，稱為第四種無礙解。這即是修行者利他方面的圓滿功德。『有說愚癡猶豫散亂。是于宣辯有滯礙因。由解脫此三。得現法樂住。及由此故利他行成。此智名為辯無礙解。若得如是定能宣說。符會正理無滯言詞。及得現前自在功』：有人說，愚癡、猶豫、散亂，是對於宣說和辯論產生滯礙的原因。由於解脫這三種障礙，能夠獲得現法樂住，並且因此利他之行得以成就。這種智慧稱為辯無礙解。如果獲得這樣的禪定，就能夠宣說符合正理、沒有滯礙的言辭，以及獲得自然顯現的自在功德。

【English Translation】 English version: '名所顯義非取泛爾 (Míng suǒ xiǎn yì fēi qǔ fàn ěr)': It is not about arbitrarily choosing names, but determining them based on the meaning the name is intended to convey. '心之所行說名為義 (Xīn zhī suǒ xíng shuō míng wéi yì)': The object upon which the mind acts is called 'artha' (義, meaning). '若無退智緣諸方域。俗聖言詞立為第三 (Ruò wú tuì zhì yuán zhū fāng yù. Sú shèng yán cí lì wéi dì sān)': If there is no regressive wisdom, and one can understand the vernacular and the words of the sages in various regions, this is called the third unimpeded understanding. '即能了知世語典語。于諸方域種種差別 (Jí néng liǎo zhī shì yǔ diǎn yǔ. Yú zhū fāng yù zhǒng zhǒng chā bié)': That is, being able to understand secular language and classical language, as well as their various differences in different regions. '若無退智緣應正理無滯礙說。及緣自在定慧二道立為第四 (Ruò wú tuì zhì yuán yìng zhèng lǐ wú zhì ài shuō. Jí yuán zì zài dìng huì èr dào lì wéi dì sì)': If there is no regressive wisdom, and one can understand statements that conform to correct principles without hindrance, as well as understand the two paths of unconstrained meditation and wisdom, this is called the fourth unimpeded understanding. '即于文義能正宣揚無滯言詞。說名為辯。及諸所有已得功德。不由加行任運現前自在功能。亦名為辯 (Jí yú wén yì néng zhèng xuān yáng wú zhì yán cí. Shuō míng wéi biàn. Jí zhū suǒ yǒu yǐ dé gōng dé. Bù yóu jiā xíng rèn yùn xiàn qián zì zài gōng néng. Yì míng wéi biàn)': That is, being able to correctly proclaim the text and its meaning without hindered speech is called 'pratibhāna' (辯, eloquence). And all the merits that have been attained, the unconstrained ability to manifest naturally without extra effort, is also called 'pratibhāna'. '此能起辯立以辯名。了辯及因智。名辯無礙解 (Cǐ néng qǐ biàn lì yǐ biàn míng. Liǎo biàn jí yīn zhì. Míng biàn wú ài jiě)': This ability to generate eloquence, and thus be named 'eloquence', and the wisdom to understand eloquence and its causes, is called 'pratibhāna-pratisaṃvidā' (辯無礙解, unimpeded eloquence). '即前所說能正宣揚善應物機不違勝義。所有言說名應正理 (Jí qián suǒ shuō néng zhèng xuān yáng shàn yìng wù jī bù wéi shèng yì. Suǒ yǒu yán shuō míng yìng zhèng lǐ)': That is, the aforementioned ability to correctly proclaim, skillfully accord with the faculties of beings, and not contradict the ultimate truth, all speech is called 'conforming to correct principles'. '即前所說無滯言詞。不待處時及有情等。辯析自在名無滯礙 (Jí qián suǒ shuō wú zhì ài yán cí. Bù dài chù shí jí yǒu qíng děng. Biàn xī zì zài míng wú zhì ài)': That is, the aforementioned unhindered speech, not dependent on place, time, or sentient beings, and the freedom to analyze and explain, is called 'unimpeded'. '即上所言已得功德。不由加行任運現前。名為自在 (Jí shàng suǒ yán yǐ dé gōng dé. Bù yóu jiā xíng rèn yùn xiàn qián. Míng wéi zì zài)': That is, the aforementioned merits that have been attained, manifesting naturally without extra effort, are called 'unconstrained'. '定慧二道又能所詮相符會智名初二無礙解。謂達此名屬如是義。及達此義有如是名。名能所詮相符會智達時作等加行言詞。名第三無礙解。達所樂言說及自在道因。名第四無礙解 (Dìng huì èr dào yòu néng suǒ quán xiāng fú huì zhì míng chū èr wú ài jiě. Wèi dá cǐ míng shǔ rú shì yì. Jí dá cǐ yì yǒu rú shì míng. Míng néng suǒ quán xiāng fú huì zhì dá shí zuò děng jiā xíng yán cí. Míng dì sān wú ài jiě. Dá suǒ lè yán shuō jí zì zài dào yīn. Míng dì sì wú ài jiě)': The two paths of meditation and wisdom, and the wisdom that can make the name that explains and the meaning that is explained correspond, are called the first two unimpeded understandings. That is, understanding that this name belongs to such a meaning, and understanding that this meaning has such a name, the wisdom that can make the name and meaning correspond. Understanding the words of effort, such as what to do at what time, is called the third unimpeded understanding. Understanding the cause of the speech that is liked and the unconstrained path is called the fourth unimpeded understanding. '又色等六所知謂義。即此善等有為無為色非色等差別謂法。即詮此二言說謂詞。三智即前三無礙解。即緣三種無掛礙智。名第四無礙解 (Yòu sè děng liù suǒ zhī wèi yì. Jí cǐ shàn děng yǒu wéi wú wéi sè fēi sè děng chā bié wèi fǎ. Jí quán cǐ èr yán shuō wèi cí. Sān zhì jí qián sān wú ài jiě. Jí yuán sān zhǒng wú guà ài zhì. Míng dì sì wú ài jiě)': Furthermore, the six knowable objects, such as form, are called 'artha'. That is, the differences between conditioned and unconditioned phenomena, form and non-form, such as these good qualities, are called 'dharma' (法, law). That is, the speech that explains these two is called 'nirukti' (詞, word). The three wisdoms are the previous three unimpeded understandings. That is, the wisdom that is based on these three kinds of unhindered wisdom is called the fourth unimpeded understanding. '又達世俗勝義二諦。名初二無礙解。此即行者自利圓德。能善宣說如是二諦。名第三無礙解。於此善巧問答難通。名第四無礙解。此即行者利他圓德 (Yòu dá shì sú shèng yì èr dì. Míng chū èr wú ài jiě. Cǐ jí xíng zhě zì lì yuán dé. Néng shàn xuān shuō rú shì èr dì. Míng dì sān wú ài jiě. Yú cǐ shàn qiǎo wèn dá nán tōng. Míng dì sì wú ài jiě. Cǐ jí xíng zhě lì tā yuán dé)': Furthermore, understanding the two truths of conventional truth and ultimate truth is called the first two unimpeded understandings. This is the perfect merit of self-benefit for the practitioner. Being able to skillfully proclaim these two truths is called the third unimpeded understanding. Being skilled at questioning and answering, and being able to penetrate difficulties, is called the fourth unimpeded understanding. This is the perfect merit of benefiting others for the practitioner. '有說愚癡猶豫散亂。是于宣辯有滯礙因。由解脫此三。得現法樂住。及由此故利他行成。此智名為辯無礙解。若得如是定能宣說。符會正理無滯言詞。及得現前自在功 (Yǒu shuō yú chī yóu yù sàn luàn. Shì yú xuān biàn yǒu zhì ài yīn. Yóu jiě tuō cǐ sān. Dé xiàn fǎ lè zhù. Jí yóu cǐ gù lì tā xíng chéng. Cǐ zhì míng wéi biàn wú ài jiě. Ruò dé rú shì dìng néng xuān shuō. Fú huì zhèng lǐ wú zhì yán cí. Jí dé xiàn qián zì zài gōng)': Some say that ignorance, hesitation, and distraction are the causes of hindrance to proclamation and debate. By liberating oneself from these three obstacles, one can attain dwelling in the joy of the present dharma, and thereby accomplish the practice of benefiting others. This wisdom is called unimpeded eloquence. If one attains such samadhi, one can proclaim words that conform to correct principles without hindrance, and attain the unconstrained merits that manifest naturally.

德。又于名等勝義言詞。無滯說中各得善巧。如次建立四無礙解。前三善巧說名為因。由境不同故有差別。第四名果能說無滯。又由四分利他事成。謂巧于文了達于義。妙閑聲韻定慧自在。故無礙解建立有四。此即總說無礙解體。兼顯四種所緣差別。契經略舉此數及名。諸對法中廣顯其相。又經列此先義后法。諸對法中先法后義。此為顯示二智生時。或義因名或名因義。故經與論作差別說。謂聽法者先分別名。既正知名次尋其義。正知義已欲為他說。次必應求無滯說智。依此次第故名在先。然此四中義智最勝。余是助伴。故義在先。謂于義中若正了達。次應方便尋究其名。既已知名欲為他說。次應于說求巧便智。是故此四次第如是。辯無礙解若緣說時。何異第三詞無礙解。第三了達訓釋言詞。如有變礙。故名色等。此達應理無滯礙說。有說詞詮諸法自性。辯能顯示諸法差別。有說於法直說名詞。展轉無滯分折名辯。緣此二種三四有別。四中法詞俗智為性。非無漏智。緣名身等及世言詞事境界故。法無礙解通依五地。謂依欲界。四本靜慮上地中無名身等故。彼不別緣下名等故。詞無礙解唯依二地。謂依欲界初本靜慮。上諸地中無尋伺故。彼地必無自語言故。此因非理。所以者何。非發語智名無礙解。勿無礙解定中無故。

【現代漢語翻譯】現代漢語譯本德。又于名等勝義言詞。無滯說中各得善巧。如次建立四無礙解（catu-patisambhidā-ñāna，四種無礙的智慧）。前三善巧說名為因。由境不同故有差別。第四名果能說無滯。又由四分利他事成。謂巧于文了達于義。妙閑聲韻定慧自在。故無礙解建立有四。此即總說無礙解體。兼顯四種所緣差別。契經略舉此數及名。諸對法中廣顯其相。又經列此先義后法。諸對法中先法后義。此為顯示二智生時。或義因名或名因義。故經與論作差別說。謂聽法者先分別名。既正知名次尋其義。正知義已欲為他說。次必應求無滯說智。依此次第故名在先。然此四中義智最勝。余是助伴。故義在先。謂于義中若正了達。次應方便尋究其名。既已知名欲為他說。次應于說求巧便智。是故此四次第如是。辯無礙解若緣說時。何異第三詞無礙解。第三了達訓釋言詞。如有變礙。故名色等。此達應理無滯礙說。有說詞詮諸法自性。辯能顯示諸法差別。有說於法直說名詞。展轉無滯分折名辯。緣此二種三四有別。四中法詞俗智為性。非無漏智。緣名身等及世言詞事境界故。法無礙解通依五地。謂依欲界（Kāmadhātu，欲界）、四本靜慮上地中無名身等故。彼不別緣下名等故。詞無礙解唯依二地。謂依欲界初本靜慮。上諸地中無尋伺故。彼地必無自語言故。此因非理。所以者何。非發語智名無礙解。勿無礙解定中無故。意思是，進一步說，對於名稱等具有殊勝意義的言辭，在無滯礙的說法中各自獲得善巧，從而依次建立四無礙解。前三種善巧的說法被稱為『因』，因為它們所緣的境界不同而有所差別。第四種被稱為『果』，能夠無滯礙地說法。又因為四種要素而成就利他的事業，即：善於文辭，通達意義，精通聲韻，以及禪定和智慧的自在。所以無礙解被建立為四種。這總括地說明了無礙解的體性，同時也顯示了四種無礙解所緣的差別。《契經》簡略地列舉了這些數量和名稱，而各種《對法》中則廣泛地闡明了它們的相狀。另外，《經》中列舉的順序是先義后法，而各種《對法》中則是先法后義。這是爲了顯示兩種智慧生起的時候，或者意義是名稱的原因，或者名稱是意義的原因。所以《經》和《論》的說法有所差別。也就是說，聽法的人首先分別名稱，既然正確地知道了名稱，然後才尋求它的意義。正確地知道了意義之後，想要為他人說法，就必須尋求無滯礙的說法之智。按照這個次第，所以名稱在前。然而，這四種無礙解中，義智最為殊勝，其餘的都是輔助。所以意義在前。也就是說，對於意義如果正確地通達了，接下來就應該方便地尋求它的名稱。既然已經知道了名稱，想要為他人說法，接下來就應該在說法上尋求巧妙方便的智慧。所以這四種無礙解的次第就是這樣。辯無礙解如果緣于說法的時候，和第三種詞無礙解有什麼不同？第三種是通達訓釋言詞，比如有變礙的『名』、『色』等。這種通達是合理且無滯礙的說法。有人說，詞無礙解詮釋諸法的自性，辯無礙解能夠顯示諸法的差別。也有人說，對於法直接說出名詞，輾轉無滯礙地分析名稱和辯論。緣于這兩種，第三和第四種有所區別。四種無礙解中，法無礙解和詞無礙解以世俗的智慧為體性，而不是無漏的智慧。因為它們所緣的是名身等以及世間的言詞事物境界。法無礙解普遍地依於五地，即依于欲界和四根本靜慮，因為上地中沒有名身等。它們不特別緣于下地的名稱等。詞無礙解只依於二地，即依于欲界和初根本靜慮。因為上層的諸地中沒有尋伺，那些地方必定沒有自己的語言。這個理由是不合理的。為什麼呢？不是發出語言的智慧才叫做無礙解，否則無礙解在禪定中就沒有了。

【English Translation】 English version Furthermore, regarding meaningful expressions such as names, one attains proficiency in unobstructed speech, thereby establishing the Four Analytical Knowledges (catu-patisambhidā-ñāna) in sequence. The first three proficiencies are referred to as 'causes' because they differ based on their respective objects. The fourth is called the 'result,' enabling unobstructed speech. Moreover, it accomplishes altruistic activities through four components: skill in language, understanding of meaning, mastery of phonetics, and freedom in concentration and wisdom. Therefore, the Four Analytical Knowledges are established. This provides a general explanation of the nature of Analytical Knowledges, while also revealing the differences in their four objects of focus. The Sutras briefly mention these numbers and names, whereas the Abhidharma texts extensively elaborate on their characteristics. Additionally, the Sutras list meaning before Dharma, while the Abhidharma texts list Dharma before meaning. This is to show that when the two types of wisdom arise, either meaning is the cause of name, or name is the cause of meaning. Hence, the Sutras and Treatises present different explanations. It is said that listeners first distinguish names, and once they correctly know the names, they then seek their meanings. Having correctly understood the meanings, if they wish to explain them to others, they must then seek the wisdom of unobstructed speech. According to this sequence, names come first. However, among these four, the wisdom of meaning is the most superior, while the others are auxiliary. Therefore, meaning comes first. That is, if one correctly understands the meaning, one should then conveniently seek its name. Having already known the name, if one wishes to explain it to others, one should then seek skillful wisdom in speech. Therefore, the order of these four is as such. If Analytical Knowledge of Eloquence is focused on speaking, how does it differ from the third, Analytical Knowledge of Terminology? The third understands and explains terms, such as 'name' and 'form,' which are subject to change and obstruction. This understanding is rational and unobstructed speech. Some say that Analytical Knowledge of Terminology explains the self-nature of all phenomena, while Analytical Knowledge of Eloquence can reveal the differences between all phenomena. Others say that one directly speaks the names of phenomena, analyzing names and arguments without obstruction. Due to these two, the third and fourth are distinct. Among the four, Analytical Knowledge of Dharma and Analytical Knowledge of Terminology are characterized by conventional wisdom, not unconditioned wisdom, because they focus on the realm of names, bodies, and worldly linguistic matters. Analytical Knowledge of Dharma universally relies on the five realms, namely the Desire Realm (Kāmadhātu) and the four fundamental Dhyanas, because there are no names or bodies in the higher realms. They do not specifically focus on the names of the lower realms. Analytical Knowledge of Terminology relies only on two realms, namely the Desire Realm and the first fundamental Dhyana, because there is no investigation or analysis in the higher realms, and those places certainly have no language of their own. This reason is illogical. Why? It is not the wisdom of uttering speech that is called Analytical Knowledge, otherwise Analytical Knowledge would not exist in meditative absorption.

由此不應作如是說。無尋伺故上地中無。無斯過失。因義異故。何謂因義。謂此意言。尋伺二法能發語故。相不寂靜自性粗動。上無此故寂靜微細。詞無礙解緣外言詞。亦不寂靜粗動類攝。是故此解上地中無。初靜慮中亦有尋伺。故於定內亦有此解。由此極成但依二地義無礙解十六智性。謂若諸法皆名為義。則十智性。若唯涅槃名為義者。則六智性。謂俗法類滅盡無生。辯無礙解九智為性。謂唯除滅緣說道故。此二通依一切地起。謂依欲界乃至有頂。辯無礙解于說道中許隨緣一皆得起故。通依諸地。亦無有失。然于其中但緣說者。唯依二地與第三同。有說盡無生非無礙解攝。以無礙解是見性故。彼說第二或四或八。第四唯七。準上應知。此四應知。如四聖種。隨得一種必具得四。非不具四可名為得。隨欲現起或具不具。有餘師言。有不具得無理得一必令得四。有說此四無礙解生。如次串習算計佛語。聲明因明為前加行。若於四處未得善巧。必不能生無礙解故理實一切無礙解生。唯學佛語能為加行要待前生久。習名等四種善巧。今乃能修。無礙解名釋有多義。謂于彼彼境領悟無礙。名無礙解。或於彼彼境決斷無礙。名無礙解。或於彼彼境正說無礙。名無礙解。有餘師說。于境現前無顛倒智。名無礙解。此四依地自性所緣

【現代漢語翻譯】現代漢語譯本：不應如此說。因為沒有尋伺（vitarka-vicara，粗細思考）的緣故，在更高的禪定境界中沒有詞無礙解（nirukti-pratisaṃvidā，對語言文字的通達無礙）。這並非過失，因為原因的意義不同。什麼是原因的意義呢？意思是說，尋伺這兩種法能夠引發語言，它們的相是不寂靜的，自性是粗糙而動搖的。而更高的禪定境界中沒有這些，是寂靜而微細的。詞無礙解緣于外在的言詞，也屬於不寂靜、粗動的一類。因此，這種通達在更高的禪定境界中是沒有的。在初禪中也有尋伺，所以在禪定中也有這種通達。由此可以確定，詞無礙解只依據二地（欲界和初禪），是義無礙解（artha-pratisaṃvidā，對事物意義的通達無礙）的十六種智慧的自性。如果一切法都稱為義，那麼就是十智的自性。如果只有涅槃稱為義，那麼就是六智的自性，即世俗法類滅盡無生。辯無礙解（pratibhāna-pratisaṃvidā，辯才無礙）以九智為自性，因為唯獨除了滅盡之外，都是緣于說道的緣故。這兩種通達可以普遍地依於一切地而生起，即依于欲界乃至有頂。辯無礙解在說道中，允許隨緣於一種而都能生起，所以普遍地依于諸地，也沒有什麼過失。然而在其中，只緣于說者，就只依於二地，與詞無礙解相同。有人說，滅盡和無生不是無礙解所攝，因為無礙解是見性的緣故。他們說，第二禪定是四或八智，第四禪定唯有七智，參照上面的說法就應該知道了。這四種無礙解應該像四聖種（catvāri āryavaṃśāni，知足於衣食等）一樣理解。隨得一種，必定具足得到四種，不是不具足四種而可以稱為得到的。可以隨意地現起，或者具足，或者不具足。有其他老師說，有不具足而得到的情況，沒有道理得到一種必定令得四種。有人說，這四種無礙解的生起，依次是串習、算計佛語、聲明（śabda-vidyā，語言學）、因明（hetu-vidyā，邏輯學）作為前期的準備。如果對於這四處沒有得到善巧，必定不能生起無礙解。但實際上，一切無礙解的生起，唯有學習佛語才能作為前期的準備，一定要等待前生長期地熏習名等四種善巧，今生才能修習。無礙解的名稱解釋有很多意義，即對於彼彼境界領悟沒有障礙，名為無礙解。或者對於彼彼境界決斷沒有障礙，名為無礙解。或者對於彼彼境界正確地說沒有障礙，名為無礙解。有其他老師說，對於境界現前沒有顛倒的智慧，名為無礙解。這四種無礙解所依據的地、自性、所緣各不相同。

【English Translation】 English version: It should not be said like that. Because there is no vitarka-vicara (gross and subtle thought), there is no nirukti-pratisaṃvidā (unimpeded understanding of language) in the higher realms. This is not a fault, because the meaning of the cause is different. What is the meaning of the cause? It means that vitarka and vicara, these two dharmas, can generate speech, their characteristics are not tranquil, and their nature is coarse and agitated. But these are not present in the higher realms, which are tranquil and subtle. Nirukti-pratisaṃvidā is related to external speech, and also belongs to the category of non-tranquil and coarse agitation. Therefore, this understanding is not present in the higher realms. There are also vitarka and vicara in the first dhyana (jhāna, meditative state), so there is also this understanding in meditation. From this, it can be determined that nirukti-pratisaṃvidā only relies on the two realms (the desire realm and the first dhyana), and is the nature of the sixteen wisdoms of artha-pratisaṃvidā (unimpeded understanding of meaning). If all dharmas are called 'artha' (meaning), then it is the nature of ten wisdoms. If only nirvana is called 'artha', then it is the nature of six wisdoms, namely the cessation and non-arising of mundane dharmas. Pratibhāna-pratisaṃvidā (unimpeded eloquence) is characterized by nine wisdoms, because it is only related to speaking, except for cessation. These two understandings can universally arise depending on all realms, that is, depending on the desire realm up to the peak of existence (abhavagra, the highest plane of existence). Pratibhāna-pratisaṃvidā, in speaking, allows arising depending on one condition, so it universally relies on all realms, and there is no fault. However, among them, only those related to the speaker rely only on the two realms, the same as nirukti-pratisaṃvidā. Some say that cessation and non-arising are not included in the unimpeded understandings, because unimpeded understanding is of the nature of seeing. They say that the second dhyana is four or eight wisdoms, and the fourth dhyana is only seven wisdoms, which should be understood by referring to the above. These four unimpeded understandings should be understood like the four noble lineages (catvāri āryavaṃśāni, contentment with clothing, food, etc.). Whoever attains one, must fully attain all four; it cannot be said to be attained without fully possessing all four. They can be manifested at will, either fully or not fully. Other teachers say that there are cases of attaining without fully possessing, and it is unreasonable to say that attaining one necessarily leads to attaining all four. Some say that the arising of these four unimpeded understandings is, in order, the result of practice, calculation of the Buddha's words, śabda-vidyā (linguistics), and hetu-vidyā (logic) as preliminary preparations. If one has not attained skill in these four areas, one will certainly not be able to generate unimpeded understanding. But in reality, the arising of all unimpeded understandings can only take learning the Buddha's words as a preliminary preparation, and one must wait for long-term cultivation of the four skills such as names in previous lives before one can cultivate them in this life. The name 'unimpeded understanding' has many meanings, that is, understanding without obstruction in various realms is called unimpeded understanding. Or, deciding without obstruction in various realms is called unimpeded understanding. Or, speaking correctly without obstruction in various realms is called unimpeded understanding. Other teachers say that having wisdom without inversion in the presence of objects is called unimpeded understanding. The realms, nature, and objects of these four unimpeded understandings are different.

與無諍別。前來已辯種性依身如無諍說。謂不動種性依三洲人身。如是所說無諍智等。頌曰。

六依邊際得　　邊際六后定　遍順至究竟　　佛余加行得

論曰。無諍愿智四無礙解。六種皆依邊際定得。邊際定力所引發故。邊際靜慮體有六種。前六除詞餘五少分。及除此外復更有餘加行所得。上品靜慮名邊際定。故成六種詞無礙解。雖依彼得而體非彼靜慮所攝。邊際名但依第四靜慮故。此一切地遍所隨順故。增至究竟故得邊際名。由此不應亦通餘地。云何此名遍所隨順。謂正修學此靜慮時。從初靜慮次第順入。乃至有頂。復從有頂次第逆入。至初靜慮。從初靜慮次第順入。展轉乃至第四靜慮。名一切地遍所隨順。云何此名增至究竟。謂專修習第四靜慮。從下至中從中至上。如是三品復各分三。上上品生名至究竟。如是靜慮得邊際名。此中三乘非無差別。而各于自得究竟名。此中邊名顯無越義余無越此。故名為邊際言。為顯類義極義。如說四際及實際言。如是二言顯此靜慮是最勝類定中最極。殊勝功德多此引生。樂通行中此最勝故。如是所說無諍智等。除佛余聖唯加行得。非離染得。非皆得故。唯佛於此亦離染得。諸佛功德初盡智時。由離染故一切頓得。后時隨欲能引現前。不由加行。以佛世尊於一切法自

【現代漢語翻譯】現代漢語譯本：與無諍（Arana，無諍）的差別在於，之前已經辨析過種性（gotra，根器）依身，就像無諍所說的那樣。指的是不動種性（acala-gotraka，不可動搖的根器）依附於三洲（tri-dvīpa，三個大陸）的人身。像這樣所說的無諍智等等。頌曰：『六依邊際得，邊際六后定，遍順至究竟，佛余加行得。』論曰：無諍（arana，無諍）、愿智（pranidhi-jnana，愿智）、四無礙解（catasrah-pratisamvidah，四無礙解），這六種都是依靠邊際定（simanta-samadhi，邊際定）獲得的，因為它們是由邊際定的力量所引發的。邊際靜慮（simanta-dhyana，邊際禪定）的體性有六種：前六種（指前述六種功德）中，除了詞無礙解（nirukti-pratisamvida，詞無礙解）之外，其餘五種只有少分，並且除了這些之外，還有通過額外的加行（prayoga，修行）才能獲得的。上品靜慮（agra-dhyana，上等禪定）被稱為邊際定。因此，成就了六種詞無礙解，雖然依靠它獲得，但其體性並非屬於該靜慮所攝。邊際這個名稱僅僅依據第四靜慮（caturtha-dhyana，第四禪定），因此，它遍及所有地（bhumi，層次）並隨順它們，增長到究竟，因此獲得了邊際這個名稱。由此，不應認為它也通用於其他地。這個名稱如何遍及所有地並隨順它們呢？指的是在正確修學此靜慮時，從初靜慮（prathama-dhyana，初禪）次第順次進入，乃至有頂（abhavagra，非想非非想處）。又從有頂次第逆次進入，至初靜慮。從初靜慮次第順次進入，輾轉乃至第四靜慮，這被稱為遍及所有地並隨順它們。這個名稱如何增長到究竟呢？指的是專心修習第四靜慮，從下品到中品，從中品到上品。像這樣，三個品級又各自分為三個等級，上上品生（agragra-utpatti，最上等中的最上等）被稱為至究竟。像這樣的靜慮獲得了邊際的名稱。這其中，三乘（triyana，三種乘）並非沒有差別，而是各自在自身獲得究竟的名稱。這裡，邊這個名稱顯示了沒有超越的意義，其餘的沒有超越這個，因此被稱為邊際。言是爲了顯示類別的意義和極端的意義，就像說四際（catvari-simatani，四邊）和實際（bhuta-koti，真如實際）一樣。像這樣，這兩個詞顯示了此靜慮是最殊勝的類別，是定中最極端的。殊勝的功德大多由此引發，在樂通行（sukha-pratipatti，安樂行）中，這是最殊勝的。像這樣所說的無諍智等等，除了佛（Buddha，佛陀）之外，其餘的聖者（arya，聖人）只能通過加行獲得，並非通過離染（viraga，離欲）獲得，也不是都能獲得。只有佛於此也能通過離染獲得。諸佛的功德在最初的盡智（ksaya-jnana，漏盡智）時，由於離染的緣故，一切都能頓然獲得，之後隨時可以隨意引發顯現，不需要通過加行。因為佛世尊（Bhagavan，世尊）對於一切法都是自在的。

【English Translation】 English version: The difference from Arana (無諍, absence of strife) is that the nature (種性, gotra) relying on the body has been previously discussed, as Arana stated. It refers to the unmoving nature (不動種性, acala-gotraka) relying on the human body of the three continents (三洲, tri-dvīpa). Such as the aforementioned wisdom of Arana, etc. Verse: 'Six depend on the boundary to be attained, the boundary is determined after six, pervading and conforming to the ultimate, Buddhas attain through additional effort.' Treatise: Arana (無諍, absence of strife), the wisdom of aspiration (愿智, pranidhi-jnana), and the four unimpeded comprehensions (四無礙解, catasrah-pratisamvidah), all six are attained by relying on the boundary concentration (邊際定, simanta-samadhi), because they are induced by the power of the boundary concentration. The nature of the boundary meditative absorption (邊際靜慮, simanta-dhyana) is of six kinds: among the first six (referring to the aforementioned six qualities), except for the unimpeded comprehension of language (詞無礙解, nirukti-pratisamvida), the remaining five are only partial, and in addition to these, there are those that can only be attained through additional effort (加行, prayoga). Superior meditative absorption (上品靜慮, agra-dhyana) is called boundary concentration. Therefore, the six unimpeded comprehensions of language are accomplished, although attained by relying on it, its nature is not included in that meditative absorption. The name 'boundary' only relies on the fourth meditative absorption (第四靜慮, caturtha-dhyana), therefore, it pervades all grounds (地, bhumi) and conforms to them, increasing to the ultimate, therefore it obtains the name 'boundary'. Hence, it should not be considered that it also applies to other grounds. How does this name pervade all grounds and conform to them? It refers to when correctly studying this meditative absorption, sequentially entering from the first meditative absorption (初靜慮, prathama-dhyana), up to the peak of existence (有頂, abhavagra). Again, sequentially entering in reverse order from the peak of existence, down to the first meditative absorption. Sequentially entering from the first meditative absorption, gradually up to the fourth meditative absorption, this is called pervading all grounds and conforming to them. How does this name increase to the ultimate? It refers to diligently practicing the fourth meditative absorption, from the lower grade to the middle grade, from the middle grade to the upper grade. In this way, the three grades are each further divided into three levels, the birth of the highest of the highest grade (上上品生, agragra-utpatti) is called reaching the ultimate. Such meditative absorption obtains the name 'boundary'. Among these, the three vehicles (三乘, triyana) are not without differences, but each obtains the name 'ultimate' within itself. Here, the name 'boundary' indicates the meaning of no transgression, the rest do not transgress this, therefore it is called 'boundary'. The word is to show the meaning of category and the meaning of extreme, just like saying the four boundaries (四際, catvari-simatani) and the actual limit (實際, bhuta-koti). In this way, these two words show that this meditative absorption is the most superior category, the most extreme among concentrations. Superior merits are mostly induced by this, in the easy practice (樂通行, sukha-pratipatti), this is the most superior. Such as the aforementioned wisdom of Arana, etc., except for the Buddha (佛, Buddha), the remaining noble ones (聖者, arya) can only attain through additional effort, not through detachment (離染, viraga), nor can all attain it. Only the Buddha can also attain this through detachment. The merits of the Buddhas, at the time of the initial exhaustion wisdom (盡智, ksaya-jnana), due to detachment, all can be suddenly attained, and later can be induced and manifested at will, without needing additional effort. Because the World Honored One (世尊, Bhagavan) is self-mastered over all dharmas.

在轉故。已辯前三唯共余聖德于亦共凡德且應辯通。頌曰。

通六謂神境　　天眼耳他心　宿住漏盡通　　解脫道慧攝　四俗他心五　　漏盡通如力　五依四靜慮　　自下地為境　聲聞麟喻佛　　二三千無數　未曾由加行　　曾修離染得　三身一餘三　　一法后法四　天眼耳無記　　餘四通唯善

論曰。通有六種。一神境智證通。二天眼智證通。三天耳智證通。四他心智證通。五宿住隨念智證通。六漏盡智證通。雖六通中第六唯聖。然其前五異生亦得依總相說亦共異生。如是六通解脫道攝。慧為自性。如沙門果。解脫道言顯出障義。勝進道中亦容有故。如是通慧無間道無。此位定遮他心智故。勿阿羅漢舍無間道即名亦舍漏盡通故。除他心漏盡。餘四俗智攝。他心通五智攝。謂法類道世俗他心漏盡通如力說。謂或六或十智。由此已顯漏盡智通。依一切地緣一切境。前之五通依四靜慮。不依無色近分中間。彼無五通所依定故。要攝支定是五通依。非漏盡通亦不依彼。諸地皆能緣漏盡故。不待觀色為加行故。前三通境無色不能緣。由此三通但別緣色故。修他心通色為門故。修宿住通漸次憶念。分位差別方得成滿。于加行中必觀色故。依無色地無如是能。若爾中間及五近分。亦容緣色應有五通。不爾

【現代漢語翻譯】現代漢語譯本在解釋（六通）的轉變和歸屬問題。前面已經辨析過前三種神通是與凡夫和聖人共有的，其餘聖人的功德也與凡夫的功德相通，接下來應當辨析六通的總體情況。頌文說：

六通包括神境通（神通自在的智慧和能力），天眼通（能見極遠或極微之物的智慧），天耳通（能聽極遠或極微之聲的智慧），他心通（能知他人心念的智慧），宿住通（能知過去世的智慧），漏盡通（斷盡一切煩惱的智慧）。六通由解脫道和智慧所包含。前四種神通屬於世俗智，他心通屬於五種智慧（法智、類智、道智、世俗智、他心智）。漏盡通的智慧如同十力（如實知是處非處智力等）。前五種神通依賴於四禪定（初禪、二禪、三禪、四禪），以自身下方的地界為境界。聲聞（阿羅漢）的神通境界是二千世界，獨覺（辟支佛）的神通境界是三千世界，佛的神通境界是無量世界。前五通未曾修習是由加行而得，曾經修習是遠離染污而得。三身（法身、報身、應身）中，一身（應身）具有全部六通，其餘二身（法身、報身）具有其餘三種神通（天眼通、天耳通、宿住通）。一身（應身）具有一種神通（漏盡通），一法（世俗智）之後有四種神通（神境通、天眼通、天耳通、宿住通、他心通）。天眼通和天耳通是無記性的（非善非惡），其餘四種神通唯有善性。

論述：神通有六種。第一是神境智證通（Rddhi-vidhi-jnana-saksat-kriya-abhijna），第二是天眼智證通（Divya-cakshur-jnana-saksat-kriya-abhijna），第三是天耳智證通（Divya-shrotra-jnana-saksat-kriya-abhijna），第四是他心智證通（Para-citta-jnana-saksat-kriya-abhijna），第五是宿住隨念智證通（Purva-nivasanusmriti-jnana-saksat-kriya-abhijna），第六是漏盡智證通（Asrava-ksaya-jnana-saksat-kriya-abhijna）。雖然六通中第六種（漏盡通）唯有聖者才能獲得，但是前五種神通異生凡夫也能獲得，所以總的來說，也可以說是與異生凡夫共有的。這六種神通都屬於解脫道所包含，以智慧為自性，如同沙門果（Sramana-phala）。解脫道的意思是顯現出脫離障礙的意義。勝進道中也可能存在神通，所以說六通的智慧在無間道中是沒有的，因為這個階段的禪定會遮蔽他心智。如果阿羅漢捨棄無間道，就意味著他也捨棄了漏盡通。除了他心通和漏盡通，其餘四種神通都屬於世俗智所包含。他心通屬於五智所包含，也就是法智（Dharma-jnana），類智（Anvaya-jnana），道智（Marga-jnana），世俗智（Samvriti-jnana）。漏盡通的智慧如同十力所說，有六種或十種智慧。由此已經表明漏盡智通依賴於一切地界，緣於一切境界。前五種神通依賴於四靜慮（四禪定），不依賴於無色界和近分定、中間定，因為這些地方沒有五通所依賴的禪定。必須是包含禪支的禪定才是五通所依賴的，漏盡通不依賴於這些禪定，因為各個地界都能緣于漏盡，不需要觀察色法作為加行。前三種神通的境界無色界不能緣到，因此這三種神通只能分別緣於色法。修習他心通以色法為門徑，修習宿住通需要逐漸憶念，區分各個階段的差別才能圓滿成就。在加行中必須觀察色法，所以依賴於無色界是無法做到這些的。如果這樣說，那麼中間定和五近分定也可能緣於色法，應該也有五通才對。不是這樣的。

【English Translation】 English version Explaining the transformation and attribution of the (six superknowledges). It has been previously discussed that the first three superknowledges are shared by both ordinary beings and sages, and the merits of the remaining sages are also common with the merits of ordinary beings. Next, the overall situation of the six superknowledges should be discussed. The verse says:

The six superknowledges include divine power (the wisdom and ability of supernatural freedom), divine eye (the wisdom to see extremely far or subtle things), divine ear (the wisdom to hear extremely far or subtle sounds), knowledge of others' minds (the wisdom to know the thoughts of others), knowledge of past lives (the wisdom to know past lives), and the extinction of outflows (the wisdom to completely eliminate all afflictions). The six superknowledges are contained by the path of liberation and wisdom. The first four superknowledges belong to mundane wisdom, and the knowledge of others' minds belongs to the five wisdoms (Dharma-jnana, Anvaya-jnana, Marga-jnana, Samvriti-jnana, Para-citta-jnana). The wisdom of the extinction of outflows is like the ten powers (the power to truly know what is possible and impossible, etc.). The first five superknowledges rely on the four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), taking the realm below oneself as the object. The realm of superknowledge of a Sravaka (Arhat) is two thousand worlds, the realm of superknowledge of a Pratyekabuddha (Paccekabuddha) is three thousand worlds, and the realm of superknowledge of a Buddha is countless worlds. The first five superknowledges that have not been cultivated are obtained through effort, and those that have been cultivated are obtained by being free from defilement. Among the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), one body (Nirmanakaya) has all six superknowledges, and the remaining two bodies (Dharmakaya, Sambhogakaya) have the remaining three superknowledges (divine eye, divine ear, knowledge of past lives). One body (Nirmanakaya) has one superknowledge (extinction of outflows), and after one dharma (mundane wisdom) there are four superknowledges (divine power, divine eye, divine ear, knowledge of past lives, knowledge of others' minds). Divine eye and divine ear are indeterminate (neither good nor evil), and the remaining four superknowledges are only virtuous.

Treatise: There are six kinds of superknowledges. The first is Rddhi-vidhi-jnana-saksat-kriya-abhijna (divine power), the second is Divya-cakshur-jnana-saksat-kriya-abhijna (divine eye), the third is Divya-shrotra-jnana-saksat-kriya-abhijna (divine ear), the fourth is Para-citta-jnana-saksat-kriya-abhijna (knowledge of others' minds), the fifth is Purva-nivasanusmriti-jnana-saksat-kriya-abhijna (knowledge of past lives), and the sixth is Asrava-ksaya-jnana-saksat-kriya-abhijna (extinction of outflows). Although the sixth superknowledge (extinction of outflows) can only be obtained by sages, the first five superknowledges can also be obtained by ordinary beings, so in general, it can also be said to be shared by ordinary beings. These six superknowledges all belong to the path of liberation, with wisdom as their nature, like the fruits of a Sramana (Sramana-phala). The meaning of the path of liberation is to reveal the meaning of being free from obstacles. Superknowledges may also exist in the path of advancement, so it is said that the wisdom of the six superknowledges does not exist in the path of no-outflow, because the samadhi in this stage will obscure the knowledge of others' minds. If an Arhat abandons the path of no-outflow, it means that he also abandons the extinction of outflows. Except for the knowledge of others' minds and the extinction of outflows, the remaining four superknowledges are all contained in mundane wisdom. The knowledge of others' minds is contained in the five wisdoms, which are Dharma-jnana, Anvaya-jnana, Marga-jnana, and Samvriti-jnana. The wisdom of the extinction of outflows is as the ten powers say, there are six or ten wisdoms. This has already shown that the superknowledge of the extinction of outflows depends on all realms and is related to all objects. The first five superknowledges depend on the four dhyanas (four meditative states), not on the formless realm and the near-absorption and intermediate states, because these places do not have the samadhi on which the five superknowledges depend. It must be a samadhi that includes the limbs of meditation that the five superknowledges depend on. The extinction of outflows does not depend on these samadhis, because each realm can be related to the extinction of outflows, and there is no need to observe form as a preliminary practice. The realm of the first three superknowledges cannot be related to by the formless realm, so these three superknowledges can only be related to form separately. Cultivating the knowledge of others' minds takes form as the gateway, and cultivating the knowledge of past lives requires gradual recollection and distinguishing the differences between each stage to achieve perfection. It is necessary to observe form in the preliminary practice, so it is impossible to do these things by relying on the formless realm. If this is the case, then the intermediate state and the five near-absorption states may also be related to form, and there should also be five superknowledges. This is not the case.

由前所說因故。謂攝支定是五通依。若不攝支等持劣故。又彼止觀隨一減故。若爾何緣有漏盡通。樂苦遲速地。皆能盡漏故。五是別修殊勝功德。要殊勝地方能發起。修神境等前三通時。思輕光聲以為加行。成已自在隨所欲為。諸有欲修他心通者。先審觀己身心二相。前後變異展轉相隨。后複審觀他身心相。由此加行漸次得成。成已不觀自心諸色於他心等能如實知。諸有欲修宿住通者。先自審察次前滅心。漸覆逆觀此生分位。前前差別至結生心。乃至能憶知中有前一念名自宿住。加行已成為憶念他加行亦爾。此通初起。唯次第知。慣習成時。亦能超憶諸所憶事。要曾領受憶凈居者。昔曾聞故。從無色歿來生此者。依他相續初起此通。所餘亦依自相續起。如是五通境唯自下。且如神境隨依何地。于自下地行化自在。于上不然勢力劣故。餘四亦爾。隨其所應。是故無能取無色界。他心宿住為二通境。即此五通於世界境。作用廣陜諸聖不同。謂大聲聞麟喻大覺。不極作意如次能於一二三千諸世界境。起行化等自在作用。若極作意。如次能於二千三千無數世界如是五通。若有殊勝勢用猛利從無始來曾未得者。由加行得。若曾串習無勝勢用及彼種類。由離染得。若起現前皆由加行。佛於一切皆離染得。隨欲現前不由加行。三乘聖

【現代漢語翻譯】現代漢語譯本：由於前面所說的原因，也就是說，要獲得支分禪定，五神通（神境通、天耳通、他心通、宿命通、天眼通）需要依靠它。如果不能獲得支分禪定，等持力就會減弱。而且，止和觀兩者也會有所減損。如果這樣，為什麼會有有漏盡通呢？因為樂受、苦受、遲緩和快速的行道都能斷盡煩惱。五神通是分別修習獲得的殊勝功德，需要在殊勝的地方才能發起。修習神境通等前三種神通時，要以思惟輕、光、聲作為加行。成就之後，就能自在地隨心所欲地變化。如果有人想要修習他心通，首先要審視自己的身心二相，觀察前後變異和相互關聯。然後，再審視他人的身心二相。通過這樣的加行，就能逐漸成就他心通。成就之後，即使不觀察自己的心和諸色，也能如實地知曉他人的心等。如果有人想要修習宿命通，首先要審察自己過去的心，然後逐漸逆觀此生的分位，觀察前前的差別，直到結生心。乃至能夠憶知中有身之前的一念，這稱為自己的宿命。加行成就之後，憶念他人的宿命也是如此。這種神通最初生起時，只能按順序知道。如果慣習純熟，也能超越次第憶念所憶之事。一定要曾經領受過，才能憶念凈居天人，因為過去曾經聽聞過。從無色界死後投生到此界的人，依靠他人的相續才能最初生起這種神通。其餘的人，也依靠自己的相續生起。像這樣，五神通的境界都只能在自己之下。比如神境通，無論依靠哪個地，都能在自己之下的地自在地變化。在自己之上的地則不然，因為勢力較弱。其餘四種神通也是如此，隨其所應。所以，沒有能力取無**。他心通和宿命通是兩種神通的境界。這五神通在世界境中的作用範圍大小，諸聖者各不相同。比如，大聲聞、麟喻（辟支佛）、大覺（佛），不特別作意時，依次能在一千、二千、三千個世界境界中，發起行化等自在作用。如果特別作意，依次能在二千、三千、無數世界中發起作用。像這樣，五神通，如果有殊勝的勢用和猛利的作用，是從無始以來從未獲得的，那麼通過加行可以獲得。如果曾經串習過，但沒有殊勝的勢用和種類，那麼通過離染可以獲得。如果想要讓神通現前，都需要通過加行。佛陀對一切神通都是通過離染獲得的，隨心所欲地現前，不需要通過加行。三乘聖者也是如此。

【English Translation】 English version: Due to the aforementioned reasons, namely, that the attainment of the limb-supporting samadhi (支分定) is what the five superknowledges (五通) (divine eye, divine ear, mind-reading, remembering past lives, and magical powers) rely on. If one does not have the limb-supporting samadhi, the power of concentration is weakened. Moreover, either cessation (止) or insight (觀) is diminished. If that is the case, why is there the superknowledge of the exhaustion of outflows (漏盡通)? Because experiencing pleasure, pain, slowness, and quickness in practice can all exhaust outflows. The five superknowledges are distinct superior qualities attained through separate cultivation, and they can only be initiated in superior places. When cultivating the first three superknowledges, such as the superknowledge of magical powers (神境通), one should contemplate lightness, light, and sound as preliminary practices (加行). Once accomplished, one can freely transform at will. If someone wishes to cultivate the superknowledge of reading minds (他心通), they should first carefully observe the two aspects of their own body and mind, observing the changes and interdependencies between the past and the future. Then, they should carefully observe the body and mind of others. Through such preliminary practices, they can gradually accomplish the superknowledge of reading minds. Once accomplished, even without observing their own mind and forms, they can truly know the minds of others. If someone wishes to cultivate the superknowledge of remembering past lives (宿命通), they should first examine their own past mind, then gradually trace back the phases of this life, observing the differences in each preceding phase, until the moment of conception. Eventually, they can recall the moment before the intermediate state (中有), which is called their own past life. Once the preliminary practices are accomplished, remembering the past lives of others is similar. This superknowledge initially arises only in sequential order. If one becomes skilled through practice, one can also transcend the sequential order and recall things out of order. One must have previously experienced it to recall the Pure Abode (凈居) beings, because they have heard of them in the past. Those who are born in this realm after dying in the Formless Realm (無色界) initially develop this superknowledge based on the continuum of others. The rest also develop it based on their own continuum. In this way, the scope of the five superknowledges is only below oneself. For example, with the superknowledge of magical powers, no matter which realm one relies on, one can freely transform in the realms below oneself. It is not the same in the realms above oneself, because the power is weaker. The other four superknowledges are also like this, as appropriate. Therefore, one cannot take what is unowned (無). The superknowledge of reading minds and the superknowledge of remembering past lives are the scope of two superknowledges. The extent of the effects of these five superknowledges in the world realm varies among the sages. For example, great shravakas (聲聞), pratyekabuddhas (麟喻), and fully enlightened Buddhas (大覺), without special effort, can initiate transformative actions in one thousand, two thousand, and three thousand world realms, respectively. If they make a special effort, they can initiate actions in two thousand, three thousand, and countless world realms, respectively. In this way, the five superknowledges, if they have superior power and intense effects that have never been attained since beginningless time, can be attained through preliminary practices. If one has practiced them before, but does not have superior power and kind, then one can attain them through detachment. If one wants the superknowledges to manifest, one needs to go through preliminary practices. The Buddha attains all superknowledges through detachment, and they manifest at will, without the need for preliminary practices. The sages of the three vehicles (三乘) are also like this.

者後有異生。通得曾得未曾得者。所餘異生唯得曾得。約四念住辯六通者。約境約體二義有殊。有說二通即天眼耳。所餘四種以慧為性。彼說眼耳通是身念住境。餘四皆是法念住境。然實六種皆慧為性。經說皆能了達境故。由此皆是法念住境。若約體辯。則六通中前三唯身。但緣色故。謂神境通緣外四處。天眼緣色。天耳緣聲。若爾何緣說死生智。知有情類由現身中成身語意諸惡行等。非天眼通。能知此事有別勝智。是通眷屬依聖身起。能如是知。是天眼通力所引故。與通合立死生智名。他心智通三念住攝。謂受心法緣心等故。宿住智通法念住攝。雖契經說念曾領受苦樂等事。是憶前生苦樂等受。所領眾具即是雜緣。法念住攝漏盡如力或法或四。若約善等分別六通。有餘師言。六皆是善。而實眼耳唯無記性。余之四通一向是善。經主於此作是釋言。天眼耳通無記性攝。是眼耳識相應慧故。此釋不然。六通皆是解脫道攝。眼耳二識是解脫道。理不成故。應作是說。四靜慮中有定相應勝無記慧。能引自地勝大種果。此慧現前便引自地天眼天耳令現在前。為所依根發眼耳識。故眼耳二識相應慧非通。但可說言是通所引。如契經說無學三明。彼於六通以何為性。頌曰。

第五二六明　　治三際愚故　后真二假說　　學有

【現代漢語翻譯】者（死後）之後，有異生（不同於前生的生命形式）。通得曾得未曾得者：能夠獲得曾經獲得和未曾獲得的（神通）。所餘異生唯得曾得：其餘的異生只能獲得曾經獲得的（神通）。約四念住（四種禪修方法：身念住、受念住、心念住、法念住）辯六通（六種神通：神境通、天眼通、天耳通、他心通、宿住通、漏盡通）者：關於四念住與六神通的關係，從境（所緣對像）和體（性質）兩個方面來辨析，有兩種不同的說法。有說二通即天眼耳：有人說兩種神通，即天眼通和天耳通。所餘四種以慧為性：其餘四種神通以智慧為本質。彼說眼耳通是身念住境：他們認為天眼通和天耳通是身念住的所緣對象。餘四皆是法念住境：其餘四種神通都是法念住的所緣對象。然實六種皆慧為性：然而實際上，六種神通都是以智慧為本質。經說皆能了達境故：因為經典上說，六種神通都能夠了達境界。由此皆是法念住境：因此，六種神通都是法念住的所緣對象。若約體辯：如果從性質方面來辨析。則六通中前三唯身：那麼六種神通中的前三種（神境通、天眼通、天耳通）唯屬於身（身體）。但緣色故：因為它們只緣於色（物質）。謂神境通緣外四處：神境通緣于外面的四處（眼、耳、鼻、舌）。天眼緣色：天眼通緣於色。天耳緣聲：天耳通緣于聲。若爾何緣說死生智：如果這樣，那麼為什麼說死生智（知道眾生死後往生何處的智慧）呢？知有情類由現身中成身語意諸惡行等：死生智知道有情眾生由於現在身中所造的身語意諸惡行等等。非天眼通能知此事：不是天眼通能夠知道這件事。有別勝智：有另外一種殊勝的智慧。是通眷屬依聖身起：是神通的眷屬，依靠聖者的身體而生起。能如是知：能夠像這樣知道（眾生的業報）。是天眼通力所引故：這是由於天眼通的力量所引導的緣故。與通合立死生智名：所以與天眼通合起來建立死生智的名稱。他心智通三念住攝：他心智通（知道他人心中所想的智慧）被包含在三種念住中。謂受心法緣心等故：因為（他心智通）緣于受、心、法等，特別是緣於心。宿住智通法念住攝：宿住智通（知道自己過去世的智慧）被包含在法念住中。雖契經說念曾領受苦樂等事：雖然契經上說，憶念曾經領受的苦樂等事。是憶前生苦樂等受：是憶念前生的苦樂等感受。所領眾具即是雜緣：所領受的各種事物就是雜緣。法念住攝：被包含在法念住中。漏盡如力或法或四：漏盡通（斷盡一切煩惱的智慧）根據能力，或者屬於法念住，或者屬於四念住。若約善等分別六通：如果從善等（善、惡、無記）方面來分別六種神通。有餘師言：有其他老師說。六皆是善：六種神通都是善的。而實眼耳唯無記性：但實際上，天眼通和天耳通只是無記性的。余之四通一向是善：其餘的四種神通（神境通、他心通、宿住通、漏盡通）一向是善的。經主於此作是釋言：經主對此作這樣的解釋說。天眼耳通無記性攝：天眼通和天耳通屬於無記性。是眼耳識相應慧故：因為它們是與眼識和耳識相應的智慧。此釋不然：這種解釋是不對的。六通皆是解脫道攝：六種神通都是被包含在解脫道中的。眼耳二識是解脫道：眼識和耳識是解脫道，理不成故：這個道理是不成立的。應作是說：應該這樣說。四靜慮中有定相應勝無記慧：在四禪中有與禪定相應的殊勝的無記性智慧。能引自地勝大種果：能夠引生自地的殊勝的大種果（物質現象）。此慧現前便引自地天眼天耳令現在前：這種智慧現前，就引生自地的天眼通和天耳通令其現在前。為所依根發眼耳識：作為所依之根，發起眼識和耳識。故眼耳二識相應慧非通：所以與眼識和耳識相應的智慧不是神通。但可說言是通所引：但可以說它是神通所引導的。如契經說無學三明：如契經上所說的無學三明（無學位的三種明智）。彼於六通以何為性：它們在六神通中以什麼為本質呢？頌曰：偈頌說：第五二六明治三際愚故：第五（宿住明）、第二（天眼明，即死生智）、第六（漏盡明）這三種明，能夠對治過去、現在、未來三際的愚癡。后真二假說學有：後面的（漏盡明）是真實的，第二種（天眼明，即死生智）是假說的，學習者擁有（前兩種）。

【English Translation】 After that (death), there is a different birth (a life form different from the previous one). Those who attain what was previously attained and what was not previously attained: capable of acquiring the (supernatural powers) that were previously attained and those that were not. The remaining different births only attain what was previously attained: the remaining different births can only acquire the (supernatural powers) that were previously attained. Regarding the discussion of the six superknowledges (six types of supernatural abilities: psychic power, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and extinction of outflows) in relation to the four foundations of mindfulness (four types of meditation: mindfulness of body, mindfulness of feeling, mindfulness of mind, and mindfulness of phenomena): Concerning the relationship between the four foundations of mindfulness and the six superknowledges, there are two different views when analyzed from the aspects of object (the object of focus) and nature (the characteristic). Some say that the two superknowledges are the divine eye and divine ear: Some say that two superknowledges, namely the divine eye and divine ear. The remaining four are characterized by wisdom: The remaining four superknowledges are characterized by wisdom. They say that the divine eye and divine ear are the objects of mindfulness of the body: They believe that the divine eye and divine ear are the objects of mindfulness of the body. The remaining four are all objects of mindfulness of phenomena: The remaining four superknowledges are all objects of mindfulness of phenomena. However, in reality, all six are characterized by wisdom: However, in reality, all six superknowledges are characterized by wisdom. Because the scriptures say that all are capable of understanding the objects: Because the scriptures say that all six superknowledges are capable of understanding the objects. Therefore, all are objects of mindfulness of phenomena: Therefore, all six superknowledges are objects of mindfulness of phenomena. If analyzed in terms of nature: If analyzed in terms of nature. Then, among the six superknowledges, the first three belong only to the body: Then, among the six superknowledges, the first three (psychic power, divine eye, divine ear) belong only to the body. Because they only focus on form: Because they only focus on form (matter). Namely, psychic power focuses on the four external sense bases: Namely, psychic power focuses on the four external sense bases (eye, ear, nose, tongue). The divine eye focuses on form: The divine eye focuses on form. The divine ear focuses on sound: The divine ear focuses on sound. If so, then why is the knowledge of death and rebirth mentioned: If so, then why is the knowledge of death and rebirth (the wisdom of knowing where beings are reborn after death) mentioned? Knowing that sentient beings, through their present bodies, create evil deeds of body, speech, and mind, etc.: The knowledge of death and rebirth knows that sentient beings, through their present bodies, create evil deeds of body, speech, and mind, etc. The divine eye cannot know this: The divine eye cannot know this. There is a separate, superior wisdom: There is another superior wisdom. It is a retinue of the superknowledge, arising from the holy body: It is a retinue of the superknowledge, arising from the body of a holy being. Capable of knowing in this way: Capable of knowing in this way (the karmic consequences of beings). It is because of the power of the divine eye: This is because of the power of the divine eye. Together with the superknowledge, it is named the knowledge of death and rebirth: Therefore, together with the divine eye, it is named the knowledge of death and rebirth. The superknowledge of knowing others' minds is included in the three foundations of mindfulness: The superknowledge of knowing others' minds (the wisdom of knowing what others are thinking) is included in the three foundations of mindfulness. Namely, it focuses on feeling, mind, phenomena, etc., especially on the mind: Namely, it focuses on feeling, mind, phenomena, etc., especially on the mind. The superknowledge of knowing past lives is included in the foundation of mindfulness of phenomena: The superknowledge of knowing past lives (the wisdom of knowing one's past lives) is included in the foundation of mindfulness of phenomena. Although the scriptures say that mindfulness is of past experiences of pleasure and pain: Although the scriptures say that mindfulness is of past experiences of pleasure and pain. It is the recollection of past lives' experiences of pleasure and pain: It is the recollection of past lives' experiences of pleasure and pain. The objects of experience are mixed conditions: The objects of experience are mixed conditions. Included in the foundation of mindfulness of phenomena: Included in the foundation of mindfulness of phenomena. The extinction of outflows, according to ability, is either phenomena or all four: The extinction of outflows (the wisdom of completely eliminating all defilements), according to ability, either belongs to the foundation of mindfulness of phenomena or to all four foundations of mindfulness. If the six superknowledges are distinguished in terms of good, etc.: If the six superknowledges are distinguished in terms of good, etc. Some other teachers say: Some other teachers say. All six are good: All six superknowledges are good. But in reality, the divine eye and divine ear are only neutral: But in reality, the divine eye and divine ear are only neutral. The remaining four are always good: The remaining four superknowledges (psychic power, knowledge of others' minds, knowledge of past lives, and extinction of outflows) are always good. The master of the scriptures explains it this way: The master of the scriptures explains it this way. The divine eye and divine ear are included in the neutral category: The divine eye and divine ear are included in the neutral category. Because they are wisdom associated with eye and ear consciousness: Because they are wisdom associated with eye and ear consciousness. This explanation is not correct: This explanation is not correct. All six superknowledges are included in the path of liberation: All six superknowledges are included in the path of liberation. Eye and ear consciousness are the path of liberation: Eye and ear consciousness are the path of liberation, this principle is not established: this principle is not established. It should be said this way: It should be said this way. In the four dhyanas, there is superior neutral wisdom associated with samadhi: In the four dhyanas, there is superior neutral wisdom associated with samadhi. Capable of producing the superior results of the great elements of its own realm: Capable of producing the superior results of the great elements (material phenomena) of its own realm. When this wisdom manifests, it immediately brings forth the divine eye and divine ear of its own realm: When this wisdom manifests, it immediately brings forth the divine eye and divine ear of its own realm. As the supporting roots for the arising of eye and ear consciousness: As the supporting roots for the arising of eye and ear consciousness. Therefore, the wisdom associated with eye and ear consciousness is not a superknowledge: Therefore, the wisdom associated with eye and ear consciousness is not a superknowledge. But it can be said that it is guided by the superknowledge: But it can be said that it is guided by the superknowledge. As the scriptures say about the three clear knowledges of the non-learner: As the scriptures say about the three clear knowledges of the non-learner (the three kinds of clear wisdom of the Arhat). In which of the six superknowledges are they characterized: In which of the six superknowledges are they characterized? The verse says: The fifth (knowledge of past lives), the second (divine eye, i.e., knowledge of death and rebirth), and the sixth (extinction of outflows) clear knowledges cure the ignorance of the three times: The fifth (knowledge of past lives), the second (divine eye, i.e., knowledge of death and rebirth), and the sixth (extinction of outflows) clear knowledges can cure the ignorance of the past, present, and future. The latter is real, the second is said to be false, the learner possesses (the former two): The latter (extinction of outflows) is real, the second (divine eye, i.e., knowledge of death and rebirth) is said to be false, the learner possesses (the former two).

闇非明

論曰。有三明者。一宿住智證明。二死生智證明。三漏盡智證明。如其次第以無學位攝。第五二六通為其自性。六中三種獨名明者。如次對治三際愚故。謂宿住通治前際愚。死生智通治后際愚。漏盡智通治中際愚。是故此三獨摽明號。又宿住通憶念前際自他苦事。死生智通觀察后際他身苦事。由此厭背生死眾苦。起漏盡通觀涅槃樂。故唯三種偏立為明。又此三通如次能捨常斷有見。故立為明。又此能除有有情法三種愚故。偏立為明。有餘師言。宿住能見過去諸蘊。展轉相因次第傳來都無作者。由此能引空解脫門。死生能觀有情生死。下上旋轉猶如灌輪。故不希求三有果報。由此能引無愿解脫門。厭離為門諦無相法。故起漏盡無相解脫門。是故三通獨摽明號。此三皆名無學明者。俱在無學身中起故。于中最後容有是真通無漏故。餘二假說體唯非學非無學故。由此最後得無學名。自性相續皆無學故。前之二種得無學名。但由相續不由自性。如施設論作如是言。有等持相應。無覆無記慧。不由善故。及無漏故。得立聖名。由聖身中此可得故。說名為聖。此亦應爾。故名無學。有學身中有愚闇故。雖有前二不立為明。雖有暫時伏滅愚闇后還被蔽。不可立明。要闇永無。方名明故。契經中說。示導有三。彼於六通

【現代漢語翻譯】現代漢語譯本闇非明

論曰：有三種『明』（Vidya）：第一是宿住隨念智證明（Purvanivasanusmriti-jnana-vidya，回憶前世的智慧證明），第二是死生智證明（Cyutyupapada-jnana-vidya，關於眾生死生輪迴的智慧證明），第三是漏盡智證明（Asravaksaya-jnana-vidya，斷絕所有煩惱的智慧證明）。這三種『明』依次被無學位的智慧所包含。第五神通和第二神通、第六神通是它們的自性。六神通中，這三種神通之所以被單獨稱為『明』，是因為它們分別對治三種愚昧：宿住隨念智神通對治對過去際的愚昧，死生智神通對治對未來際的愚昧，漏盡智神通對治對現在際的愚昧。因此，這三種神通被特別標示為『明』。

此外，宿住隨念智神通能憶念過去世自己和他人所經歷的痛苦之事，死生智神通能觀察未來世他人所經歷的痛苦之事。由此厭惡生死輪迴的種種痛苦，從而生起漏盡神通，觀察涅槃之樂。因此，只有這三種神通被特別設立為『明』。此外，這三種神通依次能夠捨棄常見、斷見和有見，因此被立為『明』。此外，這三種神通能夠去除對於『有』、『有情』和『法』這三種的愚昧，所以被特別設立為『明』。

有其他論師認為，宿住隨念智慧夠看見過去諸蘊（Skandha，構成個體的要素）展轉相因，次第傳來，卻沒有作者。由此能夠引導進入空解脫門（Sunyata-vimoksha-mukha，通往空性的解脫之門）。死生智慧夠觀察有情生死，上下旋轉，猶如灌溉用的水輪。因此不希望得到三有（欲有、色有、無色有）的果報。由此能夠引導進入無愿解脫門（Apranihita-vimoksha-mukha，不希求任何事物的解脫之門）。厭離作為進入諦（Satya，真理）和無相法（Animitta-dharma，無相之法）的門徑，因此生起漏盡無相解脫門（Animitta-vimoksha-mukha，不執著于任何相的解脫之門）。因此，這三種神通被特別標示為『明』。

這三種神通都被稱為『無學明』，因為它們都在無學之身中生起。其中，最後一種神通（漏盡智）可能是真實的通，因為它是無漏的。其餘兩種神通（宿住隨念智和死生智）只是假說，它們的體性只是非學非無學。因此，最後一種神通獲得了『無學』之名，因為它的自性和相續都是無學的。前兩種神通獲得『無學』之名，只是因為它們的相續是無學的，而不是因為它們的自性是無學的。正如《施設論》所說：『有等持（Samadhi，禪定）相應的、無覆無記的智慧，不是因為它是善的，也不是因為它是無漏的，所以才被立為聖名。而是因為在聖者之身中可以得到這種智慧，所以才被稱為聖。』這裡的情況也應該如此，所以被稱為無學。有學之身中有愚昧和黑暗，所以即使有前兩種神通，也不能被立為『明』。即使有暫時伏滅愚昧和黑暗，但之後又被遮蔽，也不可立為『明』。只有當黑暗永遠消失時，才能稱為『明』。契經中說，示導有三種。它們在六神通中。

【English Translation】 English version Darkness is not Illumination

Treatise says: There are three 'Vidyas' (Illuminations or Knowledges): The first is Purvanivasanusmriti-jnana-vidya (Knowledge of remembering past lives), the second is Cyutyupapada-jnana-vidya (Knowledge of the death and rebirth of beings), and the third is Asravaksaya-jnana-vidya (Knowledge of the extinction of all defilements). These three 'Vidyas' are successively encompassed by the wisdom of the state of No-More-Learning (Asaiksa). The fifth supernormal power (Abhijnas) and the second and sixth supernormal powers are their respective natures. Among the six supernormal powers, these three are uniquely named 'Vidya' because they counteract the three kinds of ignorance in the three times: Purvanivasanusmriti-jnana-vidya counteracts ignorance of the past, Cyutyupapada-jnana-vidya counteracts ignorance of the future, and Asravaksaya-jnana-vidya counteracts ignorance of the present. Therefore, these three are specifically designated as 'Vidya'.

Furthermore, Purvanivasanusmriti-jnana-vidya can recall the past sufferings experienced by oneself and others, and Cyutyupapada-jnana-vidya can observe the future sufferings experienced by others. From this, one becomes disgusted with the various sufferings of samsara (cycle of birth and death), and thus arises Asravaksaya-jnana-vidya, observing the bliss of Nirvana. Therefore, only these three are specifically established as 'Vidya'. Furthermore, these three can successively abandon the views of permanence, annihilation, and existence, hence they are established as 'Vidya'. Furthermore, these three can remove the three kinds of ignorance regarding 'existence', 'sentient beings', and 'dharmas', so they are specifically established as 'Vidya'.

Some other teachers say that Purvanivasanusmriti-jnana-vidya can see the past Skandhas (aggregates constituting an individual) arising in succession due to causes and conditions, without any creator. From this, it can lead to the Sunyata-vimoksha-mukha (the gate of liberation through emptiness). Cyutyupapada-jnana-vidya can observe the birth and death of sentient beings, rotating up and down like an irrigation wheel. Therefore, one does not desire the fruits of the three realms of existence (Kama-dhatu, Rupa-dhatu, Arupa-dhatu). From this, it can lead to the Apranihita-vimoksha-mukha (the gate of liberation through non-desire). Disgust is the gateway to Satya (truth) and Animitta-dharma (the dharma of no signs), hence arises the Animitta-vimoksha-mukha (the gate of liberation through non-attachment to any signs). Therefore, these three are specifically designated as 'Vidya'.

These three are all called 'Asaiksa-vidya' (No-More-Learning Illumination) because they arise in the body of one who is in the state of No-More-Learning. Among them, the last one (Asravaksaya-jnana) may be a true supernormal power because it is free from outflows (Asrava). The other two (Purvanivasanusmriti-jnana and Cyutyupapada-jnana) are merely hypothetical, their nature being neither learning nor no-more-learning. Therefore, the last one obtains the name 'Asaiksa' because its nature and continuity are both no-more-learning. The first two obtain the name 'Asaiksa' only because their continuity is no-more-learning, not because their nature is no-more-learning. As the Abhidharmasamuccaya says: 'There is wisdom associated with Samadhi (meditative concentration), which is neither obscured nor indeterminate, and it is not because it is wholesome or free from outflows that it is established as a noble name. But because this wisdom can be obtained in the body of a noble one, it is called noble.' The situation here should be the same, so it is called no-more-learning. Because there is ignorance and darkness in the body of one who is still learning, even if they have the first two supernormal powers, they cannot be established as 'Vidya'. Even if there is a temporary suppression of ignorance and darkness, but it is later obscured again, it cannot be established as 'Vidya'. Only when darkness is permanently gone can it be called 'Vidya'. The Sutras say that there are three kinds of guidance. They are in the six supernormal powers.

以何為性。頌曰。

第一四六導　　教誡導為尊　定由通所成　　引利樂果故

論曰。三示導者。一神變示導。二記心示導。三教誡示導。如其次第以六通中第一四六為其自性。唯此三種引所化生。令初發心最為勝故。能示能導立示導名。三示導中教誡最勝。定由通所成故。定引利樂果故。謂前二導咒等亦能。不但由通故非決定。如有咒術名健馱梨。持此便能騰空自在。或有藥草具勝功能。若服若持飛行自在。復有咒術名伊剎尼。持此便能知他心念。或由觀相聽彼言音。亦能了知他心所念。教誡示導除漏盡通。余不能為。故是決定。或前二導外道亦能。第三不然。故名決定又前二導。有但令他暫時迴心。不能引得畢竟利益及安樂果。教誡示導。亦定令他引當利益及安樂果。以能如實方便說故。由此教誡最勝非余。神境二言為目何義。頌曰。

神體謂等持　　境二謂行化　行三意勢佛　　運身勝解通　化二謂欲色　　四二外處性　此各有二種　　謂似自他身

論曰。神名所目唯勝等持。由此能為神變事故。而契經說。神果名神。意為舉粗以顯細故。又顯勝等持是彼近因故。然神變事體實非神。諸神變事說名為境此有二種。謂行及化行復三種。一者運身。謂乘空行猶如飛鳥。二者勝解。謂極

【現代漢語翻譯】現代漢語譯本：以什麼作為（示導）的自性？頌文說：『第一四六導，教誡導為尊，定由通所成，引利樂果故。』論述：三種示導：一是神變示導（通過神通變化來引導），二是記心示導（通過了解他人心念來引導），三是教誡示導（通過教導勸誡來引導）。按照順序，以六神通中的第一、四、六種神通作為各自的自性。只有這三種示導能夠引導被教化的人，使他們最初發心，所以最為殊勝。能夠顯示，能夠引導，所以立名為示導。三種示導中，教誡示導最為殊勝，因為它必定由神通所成就，必定能引導利益和安樂的果報。前兩種示導，咒語等也能做到，但不是一定由神通才能做到，所以不是決定的。比如有一種咒術名叫健馱梨（Gandhari），持誦它就能騰空自在。或者有藥草具有殊勝的功能，如果服用或佩戴，就能飛行自在。又有一種咒術名叫伊剎尼（Iksani），持誦它就能知道他人的心念。或者通過觀察面相，聽取言語，也能瞭解他人的心念。教誡示導，除了漏盡通（Asravaksaya-jnana），其他的神通都不能做到，所以是決定的。或者前兩種示導，外道也能做到，第三種則不然，所以名為決定。而且前兩種示導，有時只能使他人暫時回心轉意，不能引導獲得究竟的利益和安樂的果報。教誡示導，一定能使他人引導獲得當下的利益和安樂的果報，因為它能如實地用方便法門進行宣說。因此，教誡示導最為殊勝，而不是其他的示導。神境二字，是用來指代什麼含義？頌文說：『神體謂等持，境二謂行化，行三意勢佛，運身勝解通，化二謂欲色，四二外處性，此各有二種，謂似自他身。』論述：神這個名稱，所指代的只是殊勝的等持（Samahita，禪定）。因為通過它才能做到神變的事情。而契經上說，神變的結果叫做神，意思是舉粗顯細。又顯示殊勝的等持是神變的近因。然而神變的事情，本體實際上不是神。各種神變的事情，被稱作境，這有兩種，即行和化。行又有三種：一是運身，即在空中行走，就像飛鳥一樣；二是勝解，即極…

【English Translation】 English version: What is taken as the nature (of guidance)? The verse says: 'The first, fourth, and sixth guidances, the guidance of instruction is supreme, definitely accomplished by supernormal powers, because it leads to beneficial and joyful results.' Treatise: There are three types of guidance: first, the guidance of miraculous transformation (showing the way through miraculous transformations); second, the guidance of knowing minds (showing the way by understanding others' thoughts); and third, the guidance of instruction (showing the way through teaching and admonition). In order, they take the first, fourth, and sixth of the six supernormal powers as their respective natures. Only these three types of guidance can lead those who are to be taught, causing them to initially generate the aspiration for enlightenment, and therefore they are the most excellent. Being able to show and being able to guide, they are established with the name 'guidance'. Among the three types of guidance, the guidance of instruction is the most supreme, because it is definitely accomplished by supernormal powers, and it definitely leads to beneficial and joyful results. The first two types of guidance can also be accomplished by mantras, etc., but not necessarily by supernormal powers, so they are not definitive. For example, there is a mantra called Gandhari (健馱梨), by reciting it, one can freely levitate in the air. Or there are medicinal herbs with superior functions, if one takes or wears them, one can freely fly. Also, there is a mantra called Iksani (伊剎尼), by reciting it, one can know the thoughts of others. Or by observing facial expressions and listening to speech, one can also understand the thoughts of others. The guidance of instruction, except for the exhaustion of outflows supernormal power (Asravaksaya-jnana, 漏盡通), cannot be accomplished by other supernormal powers, so it is definitive. Or the first two types of guidance can also be accomplished by non-Buddhists, but not the third type, so it is called definitive. Moreover, the first two types of guidance sometimes can only temporarily turn others' minds, and cannot lead to the ultimate benefit and joyful results. The guidance of instruction definitely enables others to lead to the present benefit and joyful results, because it can truthfully explain using skillful means. Therefore, the guidance of instruction is the most supreme, and not the others. What meaning do the words 'divine realm' (神境) indicate? The verse says: 'The essence of the divine is called equipoise (Samahita, 等持), the two realms are called actions and transformations, the three actions are intention, power, and Buddha, moving the body, superior understanding, and supernormal power, the two transformations are the desire and form realms, the nature of the four and two external bases, each of these has two types, namely, resembling one's own and others' bodies.' Treatise: The name 'divine' (神), what it indicates is only the superior equipoise (Samahita, 禪定). Because through it, one can accomplish the events of miraculous transformation. And the sutras say that the result of miraculous transformation is called 'divine', meaning to illustrate the subtle by mentioning the coarse. It also shows that superior equipoise is the proximate cause of miraculous transformation. However, the substance of miraculous transformation is actually not divine. The various events of miraculous transformation are called realms, and there are two types of these, namely, actions and transformations. Actions are further divided into three types: first, moving the body, which is walking in the air, like a flying bird; second, superior understanding, which is extremely...

遠方作近思惟。便能速至。若於極遠色究竟天作近思惟。即便能至。本無來去。何謂速行。此實亦行。但由近解行極速故。得勝解名。或世尊言。靜慮境界不思議故。唯佛能了。三者意勢。謂極遠方舉心緣時。身即能至。此勢如意。得意勢名。如心取境頓至色究竟故。於此三中意勢唯佛。運身勝解亦通余乘。謂我世尊神通迅速。隨方遠近舉心即至。由此世尊作如是說。諸佛境界不可思議。如日舒光。蘊流亦爾。能頓至遠。故說為行若謂不然。此沒彼出中間即斷。行義應無。或佛威神不思議故。舉心即至不可測量。故意勢行唯世尊有。勝解兼余聖。運身並異生。化復二種。謂欲色界。若欲界化外四處除聲若色界化唯二謂色觸以色界中無香味故。此二界化各有二種。謂屬自身他身別故。身在欲界化有四種。在色亦然。故總成八。雖生在色作欲界化。而無色界成香味失。化作自身唯二處故有說亦化四。如衣等不成。非神境通能起化事。要此通果諸能化心。此能化心有幾何相。頌曰。

能化心十四　　定果二至五　如所依定得　　從凈自生二　化事由自地　　語通由自下　化身與化主　　語必俱非佛　先立愿留身　　後起余心語　有死留堅體　　余說無留義　初多心一化　　成滿此相違　修得無記攝　　余

【現代漢語翻譯】現代漢語譯本將遠方觀想為近處。就能快速到達。如果對極遠之處的色究竟天（Rūpadhātu Akaniṣṭha，色界頂端的天界）作近處觀想。就能到達。本來就沒有來去。為何說是快速行進呢？這實際上也是一種行進。但由於以接近的理解，行進速度極快。因此得到『勝解』（adhimokṣa，殊勝的理解）之名。或者世尊說。靜慮（dhyāna，禪定）的境界不可思議。只有佛才能完全瞭解。三者是意勢（cittavega，心力）。指在極遠的地方，心中一動念。身體就能到達。這種力量如意。所以得意勢之名。如心取境，瞬間到達色究竟天。在這三種行進方式中，意勢只有佛才能做到。運身和勝解也適用於其他乘（yāna，交通工具，引申為修行方法）。例如我世尊神通迅速。無論遠近，心中一動念就到達。因此世尊這樣說。諸佛的境界不可思議。如太陽散發光芒。蘊流（skandha-srota，五蘊之流）也是如此。能瞬間到達遠方。所以說是行進。如果說不是這樣。那麼在此處消失，在彼處出現，中間就斷了。行進的意義就不存在了。或者因為佛的威神力不可思議。心中一動念就到達，不可測量。所以意勢行只有世尊才有。勝解兼顧其他聖者。運身包括不同的眾生。化（nirmāṇa，變化）又分為兩種。指欲化。如果欲界化外四處，除了聲音。如果化只有兩種，即色和觸。因為中沒有香味。這兩個界的化各有兩種。指屬於自身和他身的區別。身體在欲界，化有四種。在色界也是如此。所以總共有八種。即使生在色界，作欲界的變化。也沒有，成就香味的缺失。變化成自身只有兩處，所以有人說也變化四種。如衣服等沒有成就。不是神境通（ṛddhi-bala-abhijñā，神通力）能發起變化之事。而是要此神通的果，各種能變化的心。這種能變化的心有多少種相呢？頌曰：『能化心十四，定果二至五，如所依定得，從凈自生二，化事由自地，語通由自下，化身與化主，語必俱非佛，先立愿留身，後起余心語，有死留堅體，余說無留義，初多心一化，成滿此相違，修得無記攝，余』

【English Translation】 English version Contemplating the distant as near, one can quickly arrive. If one contemplates the extremely distant Akaniṣṭha Heaven (Rūpadhātu Akaniṣṭha, the highest heaven in the Realm of Form) as near, one can arrive. Fundamentally, there is no coming or going. Why is it called swift travel? This is indeed travel, but because of the extremely rapid progress due to understanding it as near, it is called 'Superior Understanding' (adhimokṣa, profound comprehension). Or, as the World-Honored One said, the realm of meditative absorption (dhyāna, meditation) is inconceivable, and only a Buddha can fully understand it. The third is mental velocity (cittavega, mental power), which means that when one's mind is directed towards an extremely distant place, the body can arrive instantly. This power is as one wishes, hence the name 'mental velocity'. Just as the mind grasps an object and instantly reaches the Akaniṣṭha Heaven. Among these three types of travel, only a Buddha possesses mental velocity. Transporting the body and superior understanding are also accessible to other vehicles (yāna, means of transport, extended to mean spiritual paths). For example, our World-Honored One has swift supernatural powers, and can arrive wherever he directs his mind, regardless of distance. Therefore, the World-Honored One said, 'The realm of the Buddhas is inconceivable, like the sun radiating light.' The stream of aggregates (skandha-srota, the flow of the five aggregates) is also like this, able to instantly reach distant places, hence it is called travel. If it were not so, then disappearing here and appearing there would mean an interruption in between, and the meaning of travel would be lost. Or, because the Buddha's majestic power is inconceivable, one arrives instantly with a thought, which is immeasurable. Therefore, mental velocity is only possessed by the World-Honored One, superior understanding is shared by other saints, and transporting the body is common to ordinary beings. Transformation (nirmāṇa, emanation) is also of two kinds, referring to desire-realm transformations. If it is a transformation in the desire realm, it excludes sound in the outer four places. If it is a ** transformation, there are only two, namely form and touch, because there is no smell or taste in . These two realms of transformation each have two types, referring to the distinction between belonging to oneself and to others. When the body is in the desire realm, there are four types of transformation. It is the same in the realm of form, so there are a total of eight. Even if one is born in the realm of form and performs transformations of the desire realm, there is no , resulting in the loss of smell and taste. Transforming into oneself only occurs in two places, so some say there are also four types of transformation, such as clothes, which are not accomplished. It is not that supernatural power (ṛddhi-bala-abhijñā, supernatural abilities) can initiate the act of transformation, but rather the result of this power, the various minds capable of transformation. How many aspects does this mind capable of transformation have? The verse says: 『The mind capable of transformation has fourteen aspects, the result of meditation is two to five, obtained according to the meditation one relies on, two arise from purity itself, transformation is due to one's own ground, communication through speech is due to what is below one's own ground, the transformed body and the transformer, their speech must both be non-Buddhas, first establish the vow to leave the body, then arise other minds and speech, some leave a solid body after death, others say there is no leaving, initially many minds transform into one, accomplishment and fulfillment contradict this, cultivation is included in the neutral, the rest』

得通三性

論曰。能變化心總有十四。謂依根本四靜慮生。初靜慮生唯有二種。一欲界攝。二初靜慮。第二第三第四靜慮如其次第有三四五。無上依下。下地劣故。上下地系一靜慮果所依行等地有勝劣。一地繫上下靜慮果地。雖等所依行勝劣下繫上果下果上系如次地劣勝所依行勝劣。如得靜慮化心亦然。果與所依俱時得故。然得靜慮總有三時。離染受生加行異故。謂離下染得上靜慮時。亦得此定所引化心果。從上地歿生色界時及由加行起勝功德。但有新得所依靜慮。亦兼得彼所引化心。依欲界身得阿羅漢。及練根位得應果時。十四化心一時總得。乃至身在第四靜慮。得阿羅漢得五化心。無從化心直出觀義。此從凈定及自類生。能無間生自類凈定。故唯從二生二非余。唯自地化心。起自地化事。化所發語由自下心。謂欲初定化唯自地心語上化起語自初定心彼地自無起表心故。若生欲界第二定等。化事轉時如何起表。非威儀路工巧處心依異界身而可現起彼必依止自界身故。此無有過。引彼界攝。大種現前為所依故。謂引色界大種現前。與欲界身密合而住。依之起彼能發表心無定地表心依散地身過。或起依定能發表心如依定生天眼耳識。若一化主起多化身。要化主語時諸化身方語言音詮表一切皆同。故有伽他作如是說

【現代漢語翻譯】現代漢語譯本得通三性

論曰：能變化的心總共有十四種。也就是依靠根本的四種靜慮（dhyana，禪定）而生起。初禪生起時只有兩種，一是欲界所攝，二是初禪。第二、第三、第四禪依次有三種、四種、五種。無上的禪定依賴於下方的禪定，因為下方的禪定比較低劣。上下地繫縛于同一靜慮果，所依的行（行蘊）等地有勝劣之分。一地繫縛的上下靜慮果地雖然相同，但所依的行有勝劣之分，下繫縛于上果，下果繫縛于上系，如同次第地低劣勝過所依的行勝劣。就像獲得靜慮一樣，變化的心也是如此。因為果和所依同時獲得。然而，獲得靜慮總共有三個時機，因為離染、受生、加行不同。也就是離開下方的染污而獲得上方靜慮時，也獲得此禪定所引發的變化心果。從上方地死亡而生到下方時，以及由於加行而生起殊勝功德時，只有新獲得的所依靜慮，也兼帶獲得它所引發的變化心。依靠欲界身而獲得阿羅漢（Arhat，佛教修行 достигший просветления）果位，以及在練根位獲得應果時，十四種變化心一時全部獲得。乃至身體在第四靜慮，獲得阿羅漢果時，獲得五種變化心。沒有從變化心直接進入觀想的道理。這是從清凈的禪定以及同類禪定生起。能夠無間地生起同類的清凈禪定。所以只有從兩種禪定生起兩種禪定，而不是其餘的。只有自地的變化心，才能生起自地的變化事。變化所發出的語言，由自下心所致。也就是欲界和初禪的變化，只有自地的心。語言從上方的變化生起，語言來自初禪的心，因為那個地方自身沒有生起表決心的緣故。如果生在欲界，第二禪等，變化事轉變時如何生起表決？因為不是威儀路、工巧處的心可以依靠異界的身而顯現生起，它必定依靠自界的身。這沒有過失。因為引導那個界所攝的大種現前作為所依。也就是引導**大種現前，與欲界身緊密結合而住，依靠它生起能夠發表決心的心，沒有定地表決心依靠散地身的過失。或者生起依靠禪定的能夠發表決心的心，如同依靠禪定生起的天眼耳識。如果一個化主生起多個化身，要化主說話時，各個化身才說話，語言音詮表一切都相同。所以有伽他（gatha，偈頌）這樣說

【English Translation】 English version Attaining the Three Natures

Treatise: There are fourteen types of transformative minds in total. They arise dependent on the four fundamental dhyanas (meditative absorptions). When the first dhyana arises, there are only two types: one included in the desire realm, and the other is the first dhyana. The second, third, and fourth dhyanas have three, four, and five types respectively. The supreme depends on the lower, because the lower realms are inferior. The upper and lower realms are bound to the same dhyana result; the associated activities (skandhas) and other aspects have superior and inferior qualities. Although the result realms of upper and lower dhyanas bound to one realm are the same, the associated activities have superior and inferior qualities. The lower is bound to the upper result, and the lower result is bound to the upper system, just as the inferior sequentially surpasses the superior associated activities. Just as with attaining dhyana, so too with transformative minds. Because the result and the basis are attained simultaneously. However, there are generally three occasions for attaining dhyana, because of the differences in detachment from defilements, rebirth, and effort. That is, when one leaves the lower defilements and attains the upper dhyana, one also attains the transformative mind result induced by this dhyana. When one dies from an upper realm and is reborn in a lower realm, and when one generates superior merits through effort, one only newly attains the dependent dhyana, and also concurrently attains the transformative mind it induces. When one relies on a desire realm body to attain Arhatship (Arhat, one who has attained enlightenment in Buddhism), and when one attains the Anagami fruit in the stage of refining the roots, all fourteen transformative minds are attained simultaneously. Even when the body is in the fourth dhyana, one attains five transformative minds when attaining Arhatship. There is no principle of directly entering contemplation from a transformative mind. This arises from pure dhyana and from its own kind. It can generate its own kind of pure dhyana without interruption. Therefore, only two types of dhyana arise from two types, not from others. Only the transformative mind of one's own realm can generate transformative events in one's own realm. The speech emitted by transformation is due to the mind below one's own. That is, the transformation of the desire realm and the first dhyana only involves the mind of one's own realm. Speech arises from the transformation of the upper realm, and the speech comes from the mind of the first dhyana, because that place itself does not have the cause for generating the determination. If one is born in the desire realm, the second dhyana, etc., how does one generate determination when transformative events change? Because the mind of deportment and skillful activities cannot manifest and arise relying on a body from a different realm; it must rely on the body of its own realm. There is no fault in this. Because it guides the great elements included in that realm to manifest as the basis. That is, it guides the ** great elements to manifest, closely combining and dwelling with the desire realm body, relying on it to generate the mind capable of expressing determination, without the fault of the determination of the fixed realm relying on the body of the scattered realm. Or, it generates the mind capable of expressing determination relying on dhyana, just like the divine eye and ear consciousness arising relying on dhyana. If one transformation master generates multiple transformation bodies, the various transformation bodies only speak when the transformation master speaks, and the language, sounds, and expressions are all the same. Therefore, there is a gatha (gatha, verse) that says this:

。

一化主語時　　諸所化皆語　一化主若默　　諸所化亦然

此但說余。佛則不爾。諸佛定力最自在故。與所化語容不俱時。言音所詮亦容有別。若上三地所化語時。初定表心現前發者此心起位已出化心。應無化身化如何語。由先願力留所化身。後起余心發語表業。故無化語闕所依過。非唯化主命現在時。能留化身令久時住。亦有令住至命終后。即如尊者大迦葉波。留骨瑣身至慈尊世。唯堅實體可得久留。異此飲光應留肉等。有餘師說。願力留身。必無有能令至死後。聖大迦葉留骨瑣身。由諸天神持令久住。初習業者由多化心要附所依起一化事習成滿者。由一化心能不附所依起眾多化事。總有二類能變化心。一修所成。二生得等。所起化果亦如彼說。修所成化攝處如前。不能化為有情身故。生所得等。于欲界中化為九處色界化七。依不離根言化九等。理實無有能化作根修果無心餘化容有修果起表。由化主心餘容自心起身語表修果飲食。若為資身必在化主身中消化。若為餘事吞金石等。或即住彼化事身中。或隨所宜置在別處。余化飲食。隨住所依。修果化心。唯無記性。余通三性。謂善惡等如天龍等。能變化心。彼亦能為自他身化。天眼耳言。為目何義。為目慧體。為目色根。若慧不應名天眼耳。若色根

者。不應名通。此前已說。前何所說。謂說根本四靜慮中有定相應。勝無記慧名為天眼。及天耳通。此所引生勝大種果。名天眼耳。其體是何。頌曰。

天眼耳謂根　　即定地凈色　恒同分無缺　　取障細遠等

論曰。此體即是天眼耳根。謂緣聲光為加行故。依四靜慮于眼耳邊引起彼地微妙大種所造凈色眼耳二根。見色聞聲名天眼耳。如是眼耳何故名天。體即是天定地攝故。極清凈故。立以天名。由此經言。天眼耳者。無有皮肉筋纏血涂。唯妙大種所造凈色。然天眼耳種類有三。一修得天。即如前說。二者生得。謂生天中。三者似天。謂生余趣。由勝業等之所引生能遠見聞似天眼耳。如藏臣寶。菩薩輪王諸龍鬼神及中有等修得眼耳。過現當生恒是同分。以至現在必與識俱能見聞故。處所必具無醫無缺。如生色界。一切有情能隨所應取被障隔極細遠等諸方色聲。故於此中有如是頌曰。

肉眼于諸方　　被障細遠色　無能見功用　　天眼見無遺

前說化心修余得異神境等五各有異耶。亦有云何。頌曰。

神境五修生　　咒藥業成故　他心修生咒　　又加占相成　三修生業成　　除修皆三性　人唯無生得　　地獄初能知

論曰。神境智類總有五種。一修得。二生得。三咒成。四藥

【現代漢語翻譯】者。不應名通。此前已說。前何所說。謂說根本四靜慮中有定相應。勝無記慧名為天眼（divyacakṣus，超凡的視覺）。及天耳通（divya-śrotra，超凡的聽覺）。此前已說，不應稱之為『通』。之前說了什麼呢？是說在根本四靜慮（catasraḥ dhyānāni，四種禪定）中，有與定相應的殊勝無記慧（avyākṛta-jñāna，不記別的智慧），這被稱為天眼和天耳通。此所引生勝大種果。名天眼耳。由此所引發的殊勝四大種（mahābhūta，構成物質世界的基本元素）的果報，稱為天眼和天耳。其體是何。頌曰：　天眼耳謂根　　即定地凈色　恒同分無缺　　取障細遠等論曰。此體即是天眼耳根。謂緣聲光為加行故。依四靜慮于眼耳邊引起彼地微妙大種所造凈色眼耳二根。見色聞聲名天眼耳。其本體就是天眼和天耳根。這是因為以聲和光為所緣而進行加行，依靠四靜慮，在眼耳附近生起該地的微妙大種所造的清凈色眼耳二根。能見色聞聲，所以稱為天眼和天耳。如是眼耳何故名天。體即是天定地攝故。極清凈故。立以天名。那麼，這樣的眼耳為什麼稱為『天』呢？因為其本體屬於天定地所攝，極其清凈，所以立以『天』之名。由此經言。天眼耳者。無有皮肉筋纏血涂。唯妙大種所造凈色。因此經中說，天眼和天耳，沒有皮肉筋纏血涂，唯有微妙大種所造的清凈色。然天眼耳種類有三。一修得天。即如前說。二者生得。謂生天中。三者似天。謂生余趣。由勝業等之所引生能遠見聞似天眼耳。然而天眼和天耳的種類有三種：一是修得天眼耳，即如前所說；二是生得天眼耳，即生於天界；三是似天眼耳，即生於其他道趣，由殊勝的業等所引發，能遠見遠聞，類似於天眼和天耳。如藏臣寶。菩薩輪王諸龍鬼神及中有等修得眼耳。例如藏臣寶、菩薩、轉輪王、諸龍、鬼神以及中有身等，通過修習獲得眼耳。過現當生恒是同分。以至現在必與識俱能見聞故。過去、現在、未來所生的都是同分，因為直到現在必定與識俱起，能夠見聞。處所必具無醫無缺。如生。所處之處必定具足，沒有殘缺，例如天生。一切有情能隨所應取被障隔極細遠等諸方色聲。故於此中有如是頌曰：一切有情都能根據情況，取到被遮擋、隔離、極其細微、遙遠等各方的色聲。因此，對此有這樣的頌：　肉眼于諸方　　被障細遠色　無能見功用　　天眼見無遺肉眼對於各方被遮擋、細微、遙遠的色，沒有見的功能，而天眼則能無遺漏地見到。前說化心修余得異神境等五各有異耶。亦有云何。之前所說的化心（nirmāṇa-citta，變化出來的意識）、修余所得的異神境等五種神通境界，各自有差異嗎？或者有什麼相同之處？頌曰：　神境五修生　　咒藥業成故　他心修生咒　　又加占相成　三修生業成　　除修皆三性　人唯無生得　　地獄初能知論曰。神境智類總有五種。一修得。二生得。三咒成。四藥成。五業成。神通境界的種類總共有五種：一是修得，二是生得，三是咒成，四是藥成，五是業成。

【English Translation】 It should not be called 'abhijñā' (supernormal knowledge). This has been said before. What was said before? It was said that in the fundamental four dhyānas (catasraḥ dhyānāni, four meditations), there is superior non-discriminating wisdom (avyākṛta-jñāna, non-specified wisdom) that corresponds to samādhi (concentration), which is called divyacakṣus (divine eye, supernormal vision) and divya-śrotra (divine ear, supernormal hearing). The superior result of the mahābhūtas (great elements, fundamental elements constituting the material world) produced by this is called divyacakṣus and divya-śrotra. What is its substance? The verse says: The divine eye and ear are roots, Which are pure form in the realm of dhyāna. Always homogeneous, without defect, Grasping obstructed, subtle, distant, etc. The treatise says: Its substance is the roots of the divine eye and ear. That is to say, because of the effort made by focusing on sound and light, based on the four dhyānas, pure form eye and ear roots created by the subtle mahābhūtas of that realm are produced near the eyes and ears. Seeing form and hearing sound are called divine eye and ear. Why are these eyes and ears called 'divine'? Because their substance is contained in the realm of divine samādhi. Because they are extremely pure, they are given the name 'divine'. Therefore, the sutra says: The divine eye and ear have no skin, flesh, tendons, or blood. They are only pure form created by subtle mahābhūtas. However, there are three types of divine eye and ear: first, those obtained through cultivation, as mentioned earlier; second, those obtained by birth, that is, those born in the heavens; and third, those similar to divine, that is, those born in other realms, which are produced by superior karma and can see and hear far away, similar to divine eyes and ears. Such as the treasurer of the treasury, Bodhisattvas, Cakravartin kings, dragons, ghosts, gods, and intermediate beings, etc., obtain eyes and ears through cultivation. Past, present, and future births are always homogeneous, because until now they must arise together with consciousness and be able to see and hear. The place must be complete, without medical attention or defects, such as being born with **. All sentient beings can, as appropriate, grasp colors and sounds from all directions that are obstructed, isolated, extremely subtle, distant, etc. Therefore, there is a verse in this: The physical eye in all directions, Obstructed, subtle, distant colors, Has no ability to see, The divine eye sees without omission. The physical eye has no ability to see colors that are obstructed, subtle, and distant in all directions, while the divine eye can see without omission. Are the five kinds of supernormal powers, such as the transformation mind (nirmāṇa-citta, mind of transformation) mentioned earlier, which are obtained through cultivation and other means, different from each other? Or are there any similarities? The verse says: The five kinds of magical powers are produced by cultivation, By mantras, medicine, and karma. Other minds are produced by cultivation and mantras, And also by divination. Three are produced by cultivation and karma, Except for cultivation, all are of three natures. Humans only lack those obtained by birth, Hell beings can know them initially. The treatise says: There are five types of magical powers in total: first, those obtained through cultivation; second, those obtained by birth; third, those achieved by mantras; fourth, those achieved by medicine; and fifth, those achieved by karma.

成。五業成。曼馱多王及中有等諸神境智。是業成攝。有餘師說。神境有四。即前作三變化為一。言變化者。如契經言。分一為多。乃至廣說。他心智類總有四種。前三如上。加占相成。餘三各三。謂修生業。除修所得。皆通善等。非定果故。不得通名。人中都無生所得者。余皆容有隨其所應。本性生念業所成攝。人由先業能憶過去。于地獄趣初受生時。唯以生得他心宿住。知他心等及過去生。苦受逼已更無知義。彼憶過去以何證知如契經言。彼自憶念。我等過去曾聞他說諸欲過失而不厭離。故於今時受斯劇苦。彼唯能憶次前一生。余趣隨應恒有知義。傍生知過去如螺聲狗等鬼知過去。如有頌言。

我昔集眾財　　以法或非法　他今受富樂　　我獨受貧苦

天知過去。如有頌曰。

我施逝多林　　蒙大法王住　賢聖僧受用　　故我心歡喜

又契經說。諸生天者。初生必起三種念言。我從何歿。今生何處。乘何業故來生此間。故知諸天能憶過去。

說一切有部顯宗論卷第三十七大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第三十八

尊者眾賢造

三藏法師玄奘奉　詔譯

辯定品第九之一

如是已辯諸智差別。次

【現代漢語翻譯】現代漢語譯本：成就五種由業力產生的智慧。曼馱多王（Mandhatar，古代印度傳說中的一位轉輪王）以及諸如中有天等神祇所擁有的神境智，都屬於業力成就的智慧。有些論師認為，神境有四種，即前述的三種加上變化。所謂變化，如契經所說：『將一物化為多物』，乃至廣說。他心智總共有四種，前三種如上所述，加上占卜相術成就的智慧。其餘三種智慧，各自有三種情況，即修習而生的智慧，除了修習所得之外，都通於善等性質，因為果報不定，所以不能統稱為『修所成』。人中沒有與生俱來的智慧，其餘各道都可能存在，視情況而定。本性生起的念頭屬於業力成就的智慧。人由於先前的業力能夠回憶過去。在地獄道最初受生時，只能憑藉與生俱來的他心智和宿住智，瞭解他人的心念和過去的生活。當苦受逼迫時，就再也沒有知覺的能力了。他們回憶過去，用什麼來證明呢？如契經所說：『他們自己回憶說，我們過去曾聽別人說諸欲的過失，卻不厭惡舍離，所以現在才遭受如此劇烈的痛苦。』他們只能回憶起緊鄰的前一生。其餘各道眾生，則恒常具有知覺的能力。傍生道眾生知道過去，如螺聲狗等。餓鬼道眾生知道過去，如頌文所說：『我過去積聚眾多財富，用合法或非法的方式。現在他人享受富裕快樂，我卻獨自遭受貧窮困苦。』天神知道過去，如頌文所說：『我佈施逝多林（Jetavana，祇園精舍），蒙受大法王（指佛陀）居住，賢聖僧眾受用，所以我內心歡喜。』此外，契經中說：諸位生天的眾生，初生時必定生起三種念頭：『我從哪裡去世？現在生在哪裡？憑藉什麼業力而生到這裡？』因此可知諸天能夠回憶過去。《說一切有部顯宗論》卷第三十七《阿毗達磨藏顯宗論》卷第三十八尊者眾賢造三藏法師玄奘奉詔譯辯定品第九之一如是已經辨析了諸種智慧的差別。接下來

【English Translation】 English version: Accomplishing five types of wisdom arising from karma. The divine realm wisdom possessed by King Mandhatar (Mandhatar, a Chakravartin king in ancient Indian legends) and deities such as the intermediate existence beings, all belong to karmically accomplished wisdom. Some teachers say that there are four types of divine realms, namely the aforementioned three plus transformation. Transformation, as stated in the sutras, is like 'transforming one into many,' and so on. There are four types of telepathy in total. The first three are as mentioned above, plus wisdom accomplished through divination and astrology. The remaining three types of wisdom each have three conditions, namely wisdom arising from cultivation. Except for what is obtained through cultivation, they all pertain to good and other qualities, because the karmic result is not fixed, so they cannot be collectively called 'cultivation-accomplished.' Among humans, there is no innate wisdom. The remaining realms may all possess it, depending on the circumstances. Thoughts arising from inherent nature belong to karmically accomplished wisdom. Humans can recall the past due to previous karma. When first born in the hell realm, they can only understand the thoughts of others and past lives through innate telepathy and the knowledge of past abodes. When oppressed by suffering, they no longer have the ability to know. How do we prove that they recall the past? As the sutras say: 'They themselves recall that in the past, we heard others speak of the faults of desires, but we did not厭惡 and abandon them, so now we suffer such intense pain.' They can only recall the immediately preceding life. The beings in the remaining realms constantly have the ability to know, as appropriate. Beings in the animal realm know the past, such as snails and dogs. Ghosts know the past, as the verse says: 'In the past, I accumulated much wealth, through legal or illegal means. Now others enjoy wealth and happiness, while I alone suffer poverty and hardship.' The gods know the past, as the verse says: 'I donated Jetavana (Jetavana Monastery), and was blessed by the great Dharma King (referring to the Buddha) residing there, and the virtuous Sangha benefited from it, so my heart is joyful.' Furthermore, the sutras say: When beings are born in the heavens, they will inevitably have three thoughts at the beginning of their birth: 'Where did I die from? Where am I born now? By what karma did I come to be born here?' Therefore, it is known that the gods can recall the past. Treatise on the Abhidharma-dharmaskandha-prakaranapada-sastra, Volume 37 Treatise on the Abhidharma-dharmaskandha-prakaranapada-sastra, Volume 38 Composed by Venerable Samghabhadra Translated by Tripitaka Master Xuanzang under Imperial Order Chapter 9 on Determining, Part 1 Having thus distinguished the differences between various types of wisdom. Next,

當分別智所依定。唯諸靜慮能具為依。故於此中先辯靜慮。或於先辯。共功德中已辯智所成無諍等功德。余所成德今次當辨。于中先辯所依止定。且諸定內靜慮云何。頌曰。

靜慮四各二　　于中生已說　定謂善一境　　並伴五蘊性　初具伺喜樂　　后漸離前支

論曰。一切功德多依靜慮。故應先辯靜慮差別。此總有四種。謂初二三四。豈諸靜慮無如慈等不共名想。而今但就初等四數建立別名。此中非無不共名想。然無唯遍攝一地名。以諸靜慮各有二種。謂定及生有差別故。諸生靜慮如先已說。謂第四八。初二餘三。無有別名。總詮一地。諸定靜慮總相無別。謂此四體總而言之。皆善性攝心一境性。以善等持為自性故。若並助伴五蘊為性。此二既同難知差別。相雖無別而地有異。為顯地異就數標名。故說為初。乃至第四。此中經主自興問答。何名一境性。謂專一所緣。彼答非理。眼意二識若同一所緣。應名一境性。故於此處應求別理。謂若依止一所依根專一所緣名一境性。豈不一念無易所緣。應一切心中皆有一境性。理實皆有一一剎那。心心所法一境轉故。然非一切皆得定名。以於此中說一境性但為顯示由勝等持令善心心所相續而轉故。若爾即心依一根轉。引緣自境余心續生。此即名為心一境性。應離

心外無別等持。此難不然。前已說故。謂先廣辯心所法中。已辯等持離心別有。謂若心體即三摩地。令心作等亦應無別。差別因緣不可得故。如是等難具顯如前。故非即心名三摩地。依何義故立靜慮名。由依此寂靜方能審慮故。審慮即是實了知義。如說心在定。能如實了知。審慮義中置地界故。此論宗審慮。定以慧為體。依訓釋理。此是凝寂思度境處得靜慮名。定令慧生無濁亂故。有說此定持勝遍緣。如理思惟故名靜慮。勝言簡欲界遍緣。簡無色如理思惟。簡異顛倒能持。此定是妙等持。此妙等持名為靜慮。此言顯示止觀均行。無倒等持方名靜慮。若爾染污寧得此名。由彼亦能邪審慮故。于相似處亦立此名。如世間言朽敗種等。故無一切名靜慮失。若善性攝心一境性。並伴立為四靜慮者。依何相立。初二三四具伺喜樂。建立為初。謂若位中善一境性。具與尋伺喜樂相應。如是等持名初靜慮。頌中但說與伺相應。已顯與尋亦相應義。以若有伺與喜樂俱。必無與尋不相應故。為顯第二除伺建立。故頌但說具伺非尋。異此應言具尋喜樂。舉尋有伺不說自成。漸離前支立二三四。離伺有二離二有樂。具離三種如其次第。故一境性分為四種。已辯靜慮。無色云何。頌曰。

無色亦如是　　四蘊離下地　並上三近分　　總名

【現代漢語翻譯】現代漢語譯本『心外無別等持』（認為在心之外沒有其他的等持（Samādhi，禪定））。這種責難是不成立的，因為之前已經解釋過了。之前在廣泛辨析心所法（Caitasika-dharmas，心所法）時，已經辨明等持是獨立於心而存在的。如果心的本體就是三摩地（Samādhi，禪定），那麼讓心進入等持狀態也應該沒有區別，因為找不到任何區分的理由。這些責難之前已經詳細闡述過了。因此，不能說心就是三摩地（Samādhi，禪定）。那麼，根據什麼意義來建立『靜慮』（Dhyāna，禪那）這個名稱呢？因為依靠這種寂靜的狀態才能進行審慮（審慎的思考）。審慮就是如實了知（Yathābhūta-jñāna，如實知）的含義。正如經文所說，心在禪定中，能夠如實了知。在審慮的意義中安立地界（Prthivī-dhātu，地界）。本論的宗旨是，審慮，即禪定，以智慧（Prajñā，般若）為本體。根據訓釋的道理，這是指在凝寂中思度對境之處，因此得名『靜慮』。禪定使智慧生起，沒有濁亂的緣故。有人說，這種禪定能夠持有殊勝的普遍緣（Sarvatraga-citta，一切行心），如理思惟（Yoniso-manasikāra，如理作意），所以稱為『靜慮』。『勝』字簡略了欲界（Kāma-dhātu，欲界），『遍緣』簡略了無色界（Ārūpya-dhātu，無色界），『如理思惟』簡略了異生（Prthag-jana，異生）的顛倒。能夠持有這種禪定是微妙的等持（Samādhi，禪定），這種微妙的等持稱為『靜慮』。這句話顯示了止觀（Śamatha-vipaśyanā，止觀）均等執行。沒有顛倒的等持才能稱為『靜慮』。如果這樣，那麼染污心（Klista-citta，染污心）怎麼能得到這個名稱呢？因為它們也能進行邪審慮（錯誤的審慎思考）。在相似之處也安立這個名稱，就像世間所說的朽敗的種子等等。因此，不會出現一切都稱為『靜慮』的過失。如果是善性所攝的心一境性（Ekāgratā，一心），以及與其相應的伴隨法，被安立為四靜慮（Catvāri dhyānāni，四禪），那麼是根據什麼相來安立的呢？初禪、二禪、三禪、四禪分別具有尋（Vitarka，尋）、伺（Vicāra，伺）、喜（Prīti，喜）、樂（Sukha，樂）等要素。建立初禪，是指在某個狀態中，善的一境性與尋、伺、喜、樂相應。這樣的等持稱為初靜慮。頌文中只說了與伺相應，已經顯示了與尋也相應的含義。因為如果存在伺，並且與喜、樂同時存在，那麼一定不會不與尋相應。爲了顯示第二禪除去了伺，所以頌文中只說了具有伺，沒有說尋。否則應該說具有尋、喜、樂。舉出尋和有伺，不說自成。逐漸離開前面的支分，建立二禪、三禪、四禪。離開伺有兩種情況，離開二禪有樂。完全離開三種情況，如其次第。因此，一境性被分為四種。已經辨析了靜慮（Dhyāna，禪那），那麼無色定（Ārūpya-samāpatti，無色定）是怎樣的呢？頌文說：『無色亦如是，四蘊離下地，並上三近分，總名』（無色界也是如此，四蘊（Catu-skandha，四蘊）離開了地獄，以及上面的三個近分定（Sāmīpya-samādhi，近分定），總稱為...）

【English Translation】 English version 'There is no separate Samādhi (等持，concentration) outside of the mind.' This objection is not valid, as it has been explained before. Previously, in the extensive analysis of Caitasika-dharmas (心所法, mental factors), it was clarified that Samādhi exists independently of the mind. If the essence of the mind were identical to Samādhi, then causing the mind to enter Samādhi should also be indistinguishable, as no differentiating reason can be found. These objections have been elaborated upon previously. Therefore, it cannot be said that the mind is Samādhi. Then, according to what meaning is the name 'Dhyāna' (靜慮, meditation) established? It is because one can engage in '審慮' (śamatha-vipaśyanā, contemplation) by relying on this state of tranquility. '審慮' means 'Yathābhūta-jñāna' (如實知, knowing things as they are). As the scriptures say, when the mind is in meditation, it can know things as they are. The 'Prthivī-dhātu' (地界, earth element) is established within the meaning of '審慮'. The tenet of this treatise is that '審慮', which is meditation, has 'Prajñā' (般若, wisdom) as its essence. According to the principle of etymological explanation, this refers to the place where one contemplates objects in stillness, hence the name 'Dhyāna'. Meditation causes wisdom to arise, without turbidity. Some say that this meditation can hold the 'Sarvatraga-citta' (一切行心, omnipresent mind), and engage in 'Yoniso-manasikāra' (如理作意, appropriate attention), hence it is called 'Dhyāna'. The word '勝' (superior) abbreviates the 'Kāma-dhātu' (欲界, desire realm), '遍緣' (universal reach) abbreviates the 'Ārūpya-dhātu' (無色界, formless realm), and '如理思惟' (appropriate attention) abbreviates the inversions of 'Prthag-jana' (異生, ordinary beings). Being able to hold this meditation is a subtle 'Samādhi' (等持, concentration), and this subtle 'Samādhi' is called 'Dhyāna'. This statement shows that 'Śamatha-vipaśyanā' (止觀, calm abiding and insight) are practiced equally. Only 'Samādhi' without inversion can be called 'Dhyāna'. If so, how can defiled minds (Klista-citta, 染污心) obtain this name? It is because they can also engage in incorrect '審慮' (contemplation). This name is also established in similar places, like rotten seeds in the world. Therefore, there is no fault of everything being called 'Dhyāna'. If the one-pointedness of mind (Ekāgratā, 一心) encompassed by wholesome qualities, along with its accompanying factors, is established as the four 'Catvāri dhyānāni' (四禪, four meditations), then according to what characteristics are they established? The first, second, third, and fourth Dhyānas each possess elements such as 'Vitarka' (尋, initial application of thought), 'Vicāra' (伺, sustained application of thought), 'Prīti' (喜, joy), and 'Sukha' (樂, happiness). Establishing the first Dhyāna refers to a state in which wholesome one-pointedness is associated with 'Vitarka', 'Vicāra', 'Prīti', and 'Sukha'. Such 'Samādhi' is called the first Dhyāna. The verse only mentions association with 'Vicāra', which already implies association with 'Vitarka'. This is because if 'Vicāra' exists and is simultaneous with 'Prīti' and 'Sukha', then it will certainly not be without association with 'Vitarka'. To show that the second Dhyāna removes 'Vicāra', the verse only says that it possesses 'Vicāra', without mentioning 'Vitarka'. Otherwise, it should say that it possesses 'Vitarka', 'Prīti', and 'Sukha'. Mentioning 'Vitarka' and 'Vicāra' implies self-accomplishment. Gradually departing from the previous limbs establishes the second, third, and fourth Dhyānas. There are two cases of departing from 'Vicāra', and there is happiness in departing from the second Dhyāna. Completely departing from three cases, in their respective order. Therefore, one-pointedness is divided into four types. Having analyzed 'Dhyāna' (靜慮, meditation), what about the 'Ārūpya-samāpatti' (無色定, formless attainments)? The verse says: 'The formless is also like this, the four aggregates (Catu-skandha, 四蘊) are apart from the lower realm, along with the three proximity concentrations (Sāmīpya-samādhi, 近分定) above, collectively named...'

除色想　無色謂無色　　后色起從心　空無邊等三　　名從加行立　非想非非想　　昧劣故立名

論曰。此與靜慮數自性同。謂四各二。生如前說。即世品說。由生有四。定無色體。總而言之。亦善性攝心一境性。依此故說。亦如是言。然助伴中此除色蘊。無色無有隨轉色故。雖一境性並伴無差。離下地生故分四種。謂若已離第四靜慮生立空無邊處。乃至已離無所有處生立非想非非想處。離名何義。謂由此道解脫下地惑。是離下染義。即此四根本。並上三近分。總說名為除去色想。空處近分未得此名。緣下地色起色想故。非緣下色想可立除色名。若爾何緣大種蘊說除去色想是第四定。彼緣欲界住自身中所有諸色漸除去故。非無色界可有此想。是除色想前加行故。立根本名。亦無有失。依何義故立無色名。依彼都無一切色義。后歿生下色從心生。現見世間色非色法。亦有展轉相依起故。謂心異故色差別生。色根有別識生便異。故從無色將生下時。順色生心相續而住。由彼勢力引下色生。然不可言唯從彼起。亦以先世色俱行心相續為緣久已滅色為自種子今色方起許同類因通過現故諸阿羅漢般涅槃已。諸蘊相續無餘斷故。現無少分諸蘊生緣。不可例同從無色歿。如是已釋無色總名。何故別名空無邊等。且前三種

名從加行。修加行位思無邊空及無邊識無所有故。若由勝解思惟無邊。空加行所成名空無邊處。謂若有法雖與色俱。而其自體不依屬色。諸有於色求出離者。必應最初思惟彼法。謂虛空體雖與色俱。而待色無方得顯了。外法所攝其相無邊。思惟彼時易能離色。故加行位思惟虛空。成時隨應亦緣余法。但從加行建立此名。若由勝解思惟無邊。識加行所成名識無邊處。謂于純凈六種識身能了別中。善取相已安住勝解。由假想力思惟觀察無邊識相。由此加行為先所成。隨其所應亦緣余法。但從加行建立此名。若由勝解舍一切所有加行所成名無所有處。謂見無邊行相粗動。為欲厭舍起此加行。是故此處名最勝舍。以於此中不復樂作無邊行相。心於所緣舍諸所有寂然住故。由想昧劣立第四名。謂此地中想不明勝如無想故。得非想名。而想非全無。故名非非想。此地猶有昧劣想故。此言顯示有頂地想。非如下七地故得非想名。非如三無心故名非非想。豈不有頂加行位中。諸瑜伽師亦作是念。諸想如病如箭如癰。無想天中如癡如闇。唯有非想非非想天。與上相違寂靜美妙。寧此不就加行立名。理實應然。以觀行者必先厭想及無想故。然或有問。行者何緣修加行時作如是念。必應舉此為酬問因。故說立名。由想昧劣。此四無色皆言處者

【現代漢語翻譯】現代漢語譯本：名稱源於加行（Prayoga，實踐）。修習加行位時，會思惟無邊虛空以及無邊識，乃至無所有。如果通過勝解（Adhimoksha，殊勝的理解）思惟無邊虛空的加行所成就的境界，就稱為空無邊處（Akasanantyayatana）。這是說，如果存在一種法，雖然與色（Rupa，物質）俱生，但其自體並不依附於色。那些想要從色中解脫的人，必須首先思惟這種法。也就是說，虛空之體雖然與色俱生，但必須依賴於色才能顯現其方位。虛空被外法所攝，其相狀是無邊的。思惟虛空時，容易脫離色。因此，在加行位思惟虛空。成就時，也隨之相應地緣于其他法。但此名稱是從加行而建立的。如果通過勝解思惟無邊識的加行所成就的境界，就稱為識無邊處（Vijnananantyayatana）。這是說，對於純凈的六種識身，能夠在了別中，善巧地取相，安住于勝解。通過假想的力量，思惟觀察無邊的識相。由此加行為先導所成就的境界，也隨之相應地緣于其他法。但此名稱是從加行而建立的。如果通過勝解捨棄一切所有的加行所成就的境界，就稱為無所有處（Akincannyayatana）。這是說，見到無邊行相的粗動，爲了厭離捨棄而發起這種加行。因此，這個地方被稱為最殊勝的捨棄。因為在此處不再樂於作無邊行相，心對於所緣捨棄一切所有，寂然安住。由於想（Samjna，概念）的昧劣而立第四個名稱。這是說，在這個地（Bhumi，境界）中，想並不明晰殊勝，如同無想一樣，所以得到非想（Nasamjna）的名稱。但想並非完全沒有，所以稱為非非想（Nanasamjnanasamjna）。這個說法顯示了有頂地（Bhavagra，存在之頂）的想，並非如下面的七地一樣，所以得到非想的名稱。也並非如三無心（Cittavippayutta，心不相應）一樣，所以稱為非非想。難道不是在有頂的加行位中，諸位瑜伽師也這樣認為：諸想如同疾病、利箭、毒癰，無想天中如同愚癡、黑暗，只有非想非非想天，與上述相反，寂靜美妙。難道這裡不應該就加行來立名嗎？道理上確實應該這樣。因為觀行者必定先厭離想以及無想。然而，或許有人會問：行者為何在修習加行時作這樣的念頭？必定應該舉出這個作為回答問題的理由。所以說立名是由於想的昧劣。這四種無色界都稱為『處』（Ayatana）的原因是……

【English Translation】 English version: The names originate from Prayoga (exertion, practice). When practicing in the Prayoga stage, one contemplates infinite space, infinite consciousness, and even the absence of anything. If the realm is achieved through the Adhimoksha (superior understanding) of the Prayoga contemplating infinite space, it is called Akasanantyayatana (the sphere of infinite space). This means that if there is a Dharma (phenomenon) that arises together with Rupa (form, matter), but its essence does not depend on Rupa. Those who seek liberation from Rupa must first contemplate this Dharma. That is, the nature of space, although arising together with Rupa, must rely on Rupa to manifest its direction. Space is included in external Dharmas, and its appearance is infinite. When contemplating space, it is easy to detach from Rupa. Therefore, one contemplates space in the Prayoga stage. When achieved, it also corresponds to other Dharmas. However, this name is established from Prayoga. If the realm is achieved through the Adhimoksha of the Prayoga contemplating infinite consciousness, it is called Vijnananantyayatana (the sphere of infinite consciousness). This means that for the pure six bodies of consciousness, one can skillfully grasp the characteristics in discernment and abide in Adhimoksha. Through the power of imagination, one contemplates and observes the infinite aspects of consciousness. The realm achieved by this Prayoga as a precursor also corresponds to other Dharmas. However, this name is established from Prayoga. If the realm is achieved through the Adhimoksha of the Prayoga abandoning all possessions, it is called Akincannyayatana (the sphere of nothingness). This means that seeing the coarse movement of infinite aspects, one initiates this Prayoga to renounce and abandon them. Therefore, this place is called the most superior abandonment. Because in this place, one no longer delights in creating infinite aspects, and the mind abandons all possessions in relation to the object, abiding in stillness. The fourth name is established due to the faintness of Samjna (perception, conception). This means that in this Bhumi (ground, level), Samjna is not clear and superior, like the absence of perception, so it obtains the name Nasamjna (neither perception nor non-perception). But Samjna is not completely absent, so it is called Nanasamjnanasamjna (neither perception nor non-perception). This statement shows that the Samjna of Bhavagra (the peak of existence) is not like the seven lower levels, so it obtains the name Nasamjna. It is also not like the three Cittavippayutta (states of mind without association), so it is called Nanasamjnanasamjna. Isn't it the case that in the Prayoga stage of Bhavagra, the yogis also think: all perceptions are like diseases, arrows, and tumors; in the realm of non-perception, it is like ignorance and darkness; only the realm of neither perception nor non-perception is the opposite of the above, peaceful and wonderful. Shouldn't the name be established based on Prayoga here? In principle, it should be. Because the practitioner must first renounce perception and non-perception. However, perhaps someone will ask: why does the practitioner have such thoughts when practicing Prayoga? This must be cited as a reason to answer the question. Therefore, it is said that the name is established due to the faintness of perception. The reason why these four formless realms are all called 'Ayatana' (sphere) is...

。以是諸有生長處故。謂此四處為有無有。生長種種業煩惱故。為破妄計彼是涅槃。故佛說為生長有處。已辯無色。等至云何。頌曰。

此本等至八　　前七各有三　謂味凈無漏　　後味凈二種　味謂愛相應　　凈謂世間善　此即所味著　　無漏謂出世

論曰。此上所辯靜慮無色根本等至總有八種。于中前七各具有三。有頂等至唯有二種。此地昧劣是生死根。在諸地邊無無漏故。初味等至謂愛相應。愛能味著故名為味。彼相應故此得味名。愛相應言依自性說。此以等持為自性故。若並助伴應作是言。愛俱品法名味等至。此但取愛一果品法。凈等至名目世善定。離惑垢故與無貪等。諸白凈法共相應故。此是善故與味有殊。是有漏故與無漏別。此即是前所味著境。此無間滅彼味定生。緣過去凈深生味著。爾時雖名出所味定。于能味定得名為入。諸從定出總有五種。一出地。二出剎那。三出行相。四出所緣。五出種類。從初靜慮入第二等。名為出地。于同一地行相所緣相續轉位前念無間入於後念名出剎那從非常行相入苦行相等。名出行相。從緣色蘊入緣受等。名出所緣。從有漏入無漏。從不染污入染污等。名出種類。依出種類此中說言。從所味出入能味定。豈不二言更相違反。能味是愛非所入定。所入是定

【現代漢語翻譯】現代漢語譯本：因此，由於這些存在生長之處，所以說這四個處所為『有』、『無有』，因為它們生長各種業和煩惱。爲了破除錯誤地認為它們是涅槃的觀念，所以佛陀說它們是生長之處。已經辨析了無色定，那麼等至（Samapatti）又是怎樣的呢？頌文說：

『此根本等至有八種，前七種各有三種，即味、凈、無漏。后一種（有頂定）只有味和凈兩種。』

『味』是指與愛相應的，『凈』是指世間的善。這些就是所貪著的境界，『無漏』是指超世間的。

論中說：以上所辨析的靜慮和無色根本等至總共有八種。其中，前七種每一種都具有三種（味、凈、無漏），而有頂等至只有兩種（味、凈）。因為此地的昧劣是生死的根源，並且在這些地界中沒有無漏法。最初的『味』等至是指與愛相應的，因為愛能夠使人貪著，所以稱為『味』。因為與愛相應，所以此定得到『味』的名稱。『愛相應』是依據自性來說的，因為此定以等持（Samadhi）為自性。如果加上助伴，應該這樣說：與愛俱生的品類法稱為『味』等至。這裡只是取愛的一種果報品類法。『凈』等至是指世間的善定，因為它遠離了惑垢，並且與無貪等清凈法共同相應。因為它是善的，所以與『味』有所不同；因為是有漏的，所以與『無漏』有所區別。這就是前面所貪著的境界。此境界滅后，『味』定生起，對過去的清凈境界深深地產生貪著。這時，雖然名為『出』所味定，但對於能味定來說，可以稱為『入』。從定中出來總共有五種：一、出地；二、出剎那；三、出行相；四、出所緣；五、出種類。從初禪進入二禪等，稱為『出地』。在同一地中，行相和所緣相續轉變，前念無間進入后念，稱為『出剎那』。從非常行相進入苦行相等，稱為『出行相』。從緣色蘊進入緣受蘊等，稱為『出所緣』。從有漏進入無漏，從不染污進入染污等，稱為『出種類』。依據『出種類』，這裡說從所味出，進入能味定。難道這兩種說法不是互相矛盾嗎？能味是愛，不是所入的定；所入的是定

【English Translation】 English version: Therefore, because these are places where existence grows, these four places are said to be 'existent' and 'non-existent,' because they grow various karmas and afflictions. To break the false notion that they are Nirvana, the Buddha said they are places of growth. Having discussed the Formless Realms, what about the Samapattis (attainments)? The verse says:

'These fundamental Samapattis are eight in number. The first seven each have three, namely, taste (味, Asvada), purity (凈, Parisuddhi), and non-outflow (無漏, Anāsrava). The last (the Peak of Existence) has only two, taste and purity.'

'Taste' refers to that which is associated with craving (愛, Trsna); 'purity' refers to worldly goodness. These are the objects of craving. 'Non-outflow' refers to that which is supramundane.

The treatise says: The dhyanas (靜慮, Dhyana) and Formless Realm fundamental Samapattis discussed above are eight in total. Among them, the first seven each have three (taste, purity, and non-outflow), while the Peak of Existence Samapatti has only two (taste and purity). Because the inferiority of this realm is the root of samsara (生死, Samsara), and because there is no non-outflow dharma (法, Dharma) in these realms. The initial 'taste' Samapatti refers to that which is associated with craving, because craving can cause attachment, it is called 'taste.' Because it is associated with craving, this samapatti obtains the name 'taste.' 'Associated with craving' is said according to its nature, because this samapatti has samadhi (等持, Samadhi) as its nature. If including the auxiliaries, it should be said: dharmas of the category that arise together with craving are called 'taste' Samapatti. Here, only one type of resultant dharma of craving is taken. 'Purity' Samapatti refers to worldly good concentration, because it is separated from the defilements of delusion, and is associated with non-greed (無貪, Allobha) and other pure dharmas. Because it is good, it is different from 'taste'; because it is with outflows, it is different from 'non-outflow.' This is the object previously craved. After this object ceases, 'taste' concentration arises, deeply craving the past pure object. At this time, although it is called 'exiting' the tasted concentration, for the tasting concentration, it can be called 'entering.' There are five types of exiting from concentration in general: 1. Exiting the realm; 2. Exiting the moment; 3. Exiting the aspect; 4. Exiting the object; 5. Exiting the category. From the first dhyana entering the second dhyana, etc., is called 'exiting the realm.' In the same realm, the aspects and objects continuously transform, the previous moment without interval entering the subsequent moment, is called 'exiting the moment.' From the impermanent aspect entering the suffering aspect, etc., is called 'exiting the aspect.' From contemplating the form aggregate entering contemplating the feeling aggregate, etc., is called 'exiting the object.' From with outflows entering without outflows, from non-defiled entering defiled, etc., is called 'exiting the category.' According to 'exiting the category,' here it is said exiting the tasted, entering the tasting concentration. Are these two statements not contradictory? Tasting is craving, not the entered concentration; the entered is concentration.

不名能味。如何可言入能味定。無相違過。現見相應。隨舉一名說俱品故。如勸長者作意記別。互相雜故俱得二名。由愛相應等持名味。等持力故愛得定名。故無二言更相違過。有說定愛相續現前。諸后剎那緣前為境。所味即是前滅剎那。後生剎那說名能味。此能味愛現在前時。緣過去境不緣現在。自性相應及俱有法。以必不觀自性等故。不緣未來未曾領故。于所緣境專注不移。方名為定。愛相應定亦專一境。故得定名。余惑相應則不如是。謂余煩惱于自所緣。不能令心專注如愛。故三摩地若與愛俱專注一緣與善相似無漏定者。謂出世定愛不緣故。非所味著。如是所說八等至中。靜慮攝支非諸無色。以諸無色極寂靜故。謂瑜伽師樂修善品。若於廣大功德聚中。別建立支精勤修習。若諸無色寂靜增故。心心所法昧劣而轉。是故於彼不建立支。或彼地中等持偏勝。非一偏勝可立支名。要多法增方名支故。由此靜慮獨得立支。定慧均行多法增故。由此近分亦不立支。色近分中唯慧增故。有餘師說。若諸地中有別心所。無餘斷滅。方於此地立支非余。初靜慮中憂苦斷滅。第二靜慮尋伺無餘。第三滅喜。第四斷樂。無色地中雖總漸減。而無隨地無餘斷滅。此釋未能遣他疑問。何緣唯此方建立支。是故應如前釋為善。於四靜慮各有

【現代漢語翻譯】現代漢語譯本不能稱為能味。如何才能說進入能味定（Nengwei Samadhi，能體驗味道的禪定），而沒有相違的過失，並且與現見相應呢？因為隨舉一個名稱，就能說明它與俱品（俱時生起的法）相關。例如，勸說長者作意記別（Zuoyi Jibie，用心記住），因為互相雜染，所以同時得到兩個名稱。由於愛與等持（Samadhi，專注）相應，所以等持名為味。由於等持的力量，愛也得到定的名稱。因此，沒有兩個名稱互相違背的過失。有人說，定和愛是相續現前的，後來的剎那以之前的剎那為境界。所味（Suowei，被體驗的味道）就是之前滅去的剎那，後生的剎那被稱為能味。當這個能味愛現在前時，緣於過去的境界，不緣于現在，因為必定不會觀察自性等，以及相應的和俱有的法。也不緣于未來，因為未曾體驗過。對於所緣的境界專注不移，才稱為定。與愛相應的定也專注一個境界，所以得到定的名稱。其他的迷惑則不是這樣。也就是說，其他的煩惱對於自己所緣的，不能像愛一樣使心專注。因此，三摩地（Samadhi，禪定）如果與愛俱生，專注一個緣，就與善相似。無漏定（Wulou Ding，沒有煩惱的禪定）則不同，因為出世定（Chushi Ding，超越世間的禪定）愛不緣，所以不是所味著（Suoweizhe，被味道所染著）。像這樣所說的八等至（Ba Dengzhi，八種禪定），靜慮（Jinglv，禪定）包含的支分，不包括諸無色（Zhu Wuse，無色界）。因為諸無色極其寂靜。也就是說，瑜伽師（Yujia Shi，修行瑜伽的人）樂於修習善品，如果在廣大的功德聚中，特別建立支分，精勤修習。如果諸無色寂靜增加，心和心所法（Xin he Xin suo fa，精神現象）變得微弱而運轉。因此，在那些境界中不建立支分。或者在那些地中，等持偏勝，不是一種偏勝就可以建立支分的名稱。需要多種法增加，才能稱為支分。因此，靜慮獨自得到建立支分，因為定和慧（Hui，智慧）均等執行，多種法增加。因此，近分定（Jinfen Ding，接近禪定的狀態）也不建立支分，因為色界近分定中只有慧增加。有其他老師說，如果諸地中有特別的心所，沒有其餘的斷滅，才能在這個地中建立支分，而不是其他的。初靜慮中憂苦斷滅，第二靜慮尋伺（Xunsi，尋和伺，粗細的思考）沒有其餘，第三滅喜，第四斷樂。無色地中雖然總體上逐漸減少，但是沒有隨著地而無餘斷滅。這種解釋未能消除他人的疑問。為什麼只有這些才能建立支分？因此，應該像之前的解釋那樣才是好的。在四靜慮中各有...

【English Translation】 English version It cannot be called 'able to taste'. How can it be said that one enters the 'able to taste' Samadhi (Nengwei Samadhi, a state of meditation where one experiences flavors) without the fault of contradiction and in accordance with direct perception? Because mentioning one name explains its relation to co-arisen dharmas (Ju Pin, simultaneously arising phenomena). For example, advising an elder to intentionally remember (Zuoyi Jibie, to remember with intention), because they are mutually mixed, they simultaneously obtain two names. Because love is associated with Samadhi (Samadhi, concentration), Samadhi is named 'taste'. Due to the power of Samadhi, love also obtains the name 'concentration'. Therefore, there is no fault of two names contradicting each other. Some say that concentration and love arise in succession, with later moments taking previous moments as their object. What is tasted (Suowei, the tasted flavor) is the previous extinguished moment, and the subsequent arising moment is called 'able to taste'. When this 'able to taste' love is present, it is directed towards past objects, not present ones, because it certainly does not observe its own nature, etc., and associated and co-existent dharmas. Nor is it directed towards the future, because it has not been experienced. Being focused and unwavering on the object of focus is called concentration. Concentration associated with love is also focused on one object, so it obtains the name 'concentration'. Other delusions are not like this. That is, other afflictions cannot make the mind as focused as love on its object. Therefore, Samadhi (Samadhi, meditation) if co-arisen with love, focused on one object, is similar to goodness. Non-outflow concentration (Wulou Ding, meditation without afflictions) is different, because in transcendent concentration (Chushi Ding, meditation beyond the world), love is not the object, so it is not tainted by what is tasted (Suoweizhe, tainted by flavor). As said, among the eight Samadhis (Ba Dengzhi, eight levels of meditation), the limbs included in Dhyana (Jinglv, meditation) do not include the formless realms (Zhu Wuse, the formless realms). Because the formless realms are extremely tranquil. That is, Yogis (Yujia Shi, practitioners of Yoga) delight in cultivating virtuous qualities, and if in a vast collection of merits, they specifically establish limbs and diligently cultivate them. If the tranquility of the formless realms increases, the mind and mental factors (Xin he Xin suo fa, mental phenomena) become weak and function feebly. Therefore, limbs are not established in those realms. Or in those realms, Samadhi is particularly dominant, and one-sided dominance cannot establish the name of a limb. It requires the increase of multiple dharmas to be called a limb. Therefore, Dhyana alone obtains the establishment of limbs, because concentration and wisdom (Hui, wisdom) operate equally, and multiple dharmas increase. Therefore, the near-absorption (Jinfen Ding, state near meditation) is also not established as a limb, because only wisdom increases in the near-absorption of the form realm. Some other teachers say that if there are special mental factors in the realms, without the complete cessation of others, then limbs can be established in this realm, but not others. In the first Dhyana, sorrow and suffering cease, in the second Dhyana, investigation and analysis (Xunsi, initial and sustained thought) cease completely, in the third, joy ceases, and in the fourth, pleasure ceases. Although there is a gradual decrease overall in the formless realms, there is no complete cessation according to the realm. This explanation fails to eliminate the doubts of others. Why can only these establish limbs? Therefore, it should be like the previous explanation, which is better. In each of the four Dhyanas...

幾支。頌曰。

靜慮初五支　　尋伺喜樂定　第二有四支　　內凈喜樂定　第三具五支　　舍念慧樂定　第四有四支　　舍念中受定

論曰。唯凈無漏四靜慮中初具五支。一尋二伺三喜四樂五心一境性。心一境性是定異名。定與等持體同名異。故言定者。即勝等持。此中說為心一境性。第二靜慮唯有四支。一內等凈二喜三樂四心一境性。第三靜慮具有五支。一行舍。二正念。三正慧。四受樂。五心一境性。第四靜慮唯有四支。一行舍清凈。二念清凈。三非苦樂受。四心一境性。何緣初三支各具五。第二第四唯各四支。各唯爾所堪立支故。或由欲界多諸惡法。及妙五欲難斷難捨。第二靜慮有動地喜。其相動涌喜中之極。引五部愛難捨難斷。為對治彼故。初三各五支。初三不然。故余各四。或為隨順超等至法。謂最初起超等至時。入異類難入同類易。然超等至初起位中。或從初入三。或從二入四。故二第四各唯四支。初及第三各具有五。後起則易。故上無支。靜慮支名既有十八。于中實事總有幾種。頌曰。

此實事十一　　初二樂輕安　內凈即信根　　喜即是喜受

論曰。此支實事唯有十一。謂初五支即五實事。第二靜慮三支如前。增內凈支足前為六。第三靜慮等持如前。增餘四支足前為十

【現代漢語翻譯】現代漢語譯本：幾支？頌說：

『靜慮初禪有五支，尋、伺、喜、樂、定；第二禪有四支，內凈、喜、樂、定；第三禪具五支，舍、念、慧、樂、定；第四禪有四支，舍、念、中受、定。』

論說：只有清凈無漏的四靜慮中，初禪具有五支。一是尋（vitarka，粗略的思考），二是伺（vicara，細緻的思考），三是喜（priti，喜悅），四是樂（sukha，快樂），五是心一境性（ekagrata，專注）。心一境性是定的不同名稱。定與等持（samadhi，三摩地）本體相同，名稱不同。所以說『定』，就是殊勝的等持。這裡說的是心一境性。第二靜慮只有四支。一是內等凈（adhyatma-samprasada，內心的平靜），二是喜，三是樂，四是心一境性。第三靜慮具有五支。一是行舍（upeksha，舍），二是正念（smrti，正念），三是正慧（samprajanya，正知），四是受樂（sukha，感受快樂），五是心一境性。第四靜慮只有四支。一是行舍清凈，二是念清凈，三是非苦樂受（adukkha-asukha-vedana，不苦不樂的感受），四是心一境性。為什麼初禪、二禪、三禪各有五支，而第二禪、第四禪卻只有四支？因為各自只有這麼多才能成立為支。或者因為欲界（kama-dhatu，慾望界）有很多惡法，以及美妙的五欲（panca kama guna，色聲香味觸）難以斷除和捨棄。第二靜慮有動地喜，其相狀是動盪涌現，是喜中最極端的。它會引發五部愛（五種型別的愛），難以捨棄和斷除。爲了對治這些，所以初禪、三禪各有五支。初禪、三禪不是這樣，所以其餘的各有四支。或者爲了隨順超等至法（samapatti，入定）。所謂最初發起超等至時，進入異類定難，進入同類定容易。然而超等至初起位中，或者從初禪入三禪，或者從二禪入四禪。所以第二禪、第四禪各自只有四支，初禪和第三禪各自具有五支。後來再起則容易，所以上面沒有支。靜慮的支名既然有十八個，其中實際的事物總共有幾種？頌說：

『這裡實際的事物有十一種，初禪、二禪的樂和輕安（prasrabdhi，身心輕快安適），內凈就是信根（sraddha-indriya，信根），喜就是喜受（priti-vedana，喜的感受）。』

論說：這些支的實際事物只有十一種。所謂初禪的五支就是五種實際事物。第二靜慮的三支和前面一樣。增加內凈支，總共是六種。第三靜慮的等持和前面一樣。增加其餘四支，總共是十種。

【English Translation】 English version: How many branches? The Gatha says:

'The first Dhyana (meditative absorption) has five branches: Vitarka (initial application of thought), Vicara (sustained application of thought), Priti (joy), Sukha (happiness), and Ekagrata (one-pointedness of mind); The second has four branches: Adhyatma-samprasada (inner purity), Priti, Sukha, and Ekagrata; The third has five branches: Upeksha (equanimity), Smrti (mindfulness), Samprajanya (clear comprehension), Sukha, and Ekagrata; The fourth has four branches: Upeksha-parisuddhi (purity of equanimity), Smrti-parisuddhi (purity of mindfulness), Adukkha-asukha-vedana (neither-painful-nor-pleasant feeling), and Ekagrata.'

The Treatise says: Only in the pure and undefiled four Dhyanas, the first has five branches. First, Vitarka (initial application of thought), second, Vicara (sustained application of thought), third, Priti (joy), fourth, Sukha (happiness), fifth, Ekagrata (one-pointedness of mind). Ekagrata is a different name for Samadhi (concentration). Samadhi and Samahita (state of concentration) are the same in essence but different in name. Therefore, 'Samadhi' is the superior Samahita. Here it is referred to as Ekagrata. The second Dhyana has only four branches. First, Adhyatma-samprasada (inner purity), second, Priti, third, Sukha, fourth, Ekagrata. The third Dhyana has five branches. First, Upeksha (equanimity), second, Smrti (mindfulness), third, Samprajanya (clear comprehension), fourth, Sukha (feeling of happiness), fifth, Ekagrata. The fourth Dhyana has only four branches. First, Upeksha-parisuddhi (purity of equanimity), second, Smrti-parisuddhi (purity of mindfulness), third, Adukkha-asukha-vedana (neither-painful-nor-pleasant feeling), fourth, Ekagrata. Why do the first, second, and third each have five branches, while the second and fourth each have only four? Because each is only capable of establishing that many branches. Or because the Kama-dhatu (desire realm) has many evil dharmas, and the wonderful Panca kama guna (five objects of desire) are difficult to cut off and abandon. The second Dhyana has moving Priti, its appearance is turbulent and surging, the extreme of Priti. It leads to the five types of love, difficult to abandon and cut off. To counteract these, the first and third each have five branches. The first and third are not like this, so the rest each have four. Or to accord with the law of supernormal attainments. When first initiating supernormal attainments, entering a different kind is difficult, entering the same kind is easy. However, in the initial stage of supernormal attainments, one either enters the third from the first, or enters the fourth from the second. Therefore, the second and fourth each have only four branches, the first and third each have five. Later arising is easy, so there are no branches above. Since there are eighteen names for the branches of Dhyana, how many actual things are there in total? The Gatha says:

'Here there are eleven actual things, the Sukha and Prasrabdhi (ease and pliancy) of the first and second Dhyanas, Adhyatma-samprasada is Sraddha-indriya (faculty of faith), Priti is Priti-vedana (feeling of joy).'

The Treatise says: These branches have only eleven actual things. The five branches of the first Dhyana are five actual things. The three branches of the second Dhyana are the same as before. Adding Adhyatma-samprasada, there are six in total. The Samahita of the third Dhyana is the same as before. Adding the remaining four branches, there are ten in total.

。第四靜慮三支如前。增非苦樂支足前為十一。何緣心等非靜慮支。此應準前菩提分辯。有異彼者今略分別。受中立三。非憂苦者。憂苦唯是欲界攝故。三受隨地為利益支。順定用強故皆支攝。何緣精進非靜慮支。諸靜慮支順自地勝。精進順上故不立支。或靜慮支適分安樂。精進求勝策勵疲苦。尋伺二種能助等持。制策於心令離粗細。對治欲惡故並立支。何緣無表非靜慮支。諸靜慮支助定住境。彼不緣境故不立支。故靜慮支隨地差別。雖有十八。而於實事種類中求。應唯九種。然受相異故分十一。由此故說。有無初支。非第二支。應作四句。第一句。謂尋伺。第二句。謂內凈。第三句。謂喜樂等持。第四句。謂除前余法余支相對。如理應思。此中支名為目何義。目顯成義。何所顯成。謂顯成此是初靜慮乃至。此是第四靜慮。或此支名目隨順義。如枸櫞等名為余支。謂十八支各順自地。或資具義說名為支。如祠祀支即牛馬等。謂尋伺等展轉相資。毗婆沙師顯靜慮地等持最勝。故作是說。三摩地是靜慮亦靜慮支。尋伺等是靜慮支非靜慮。寧知靜慮地等持最勝耶。以契經中作如是說。於四靜慮應知定根。然于相成及相防護。義相似故作如是言。如四支軍。亦無有失如王與眾。雖互相資而於其中。王最為勝。豈不三定樂體是同

【現代漢語翻譯】現代漢語譯本第四靜慮的三支與之前相同（指初禪至三禪）。增加了『非苦樂』這一支，使總數達到十一個。為什麼『心』等不是靜慮支？這應該參照之前菩提分的辨析。如果有什麼不同，現在略作分別。在『受』（vedanā）中設立三種（舍受、樂受、喜受），因為沒有憂苦。憂苦只屬於欲界。這三種受隨其所處之地，成為利益之支。因為它們順應禪定的作用強烈，所以都被納入支的範疇。為什麼精進（virya）不是靜慮支？因為靜慮的支順應自身所處的層次最為殊勝，而精進順應更高的層次，所以不被設立為支。或者說，靜慮的支帶來適度的安樂，而精進追求超越，策勵修行，帶來疲憊和苦惱。尋（vitarka）和伺（vicara）這兩種能夠幫助等持（samādhi）。它們控制和鞭策內心，使其遠離粗細的念頭。它們對治慾望和惡念，所以被設立為支。為什麼無表色（aviññatti-rūpa）不是靜慮支？因為靜慮的支幫助禪定安住于所緣境，而無表色不緣于任何境界，所以不被設立為支。因此，靜慮的支隨著所處層次的不同而有所差別。雖然有十八種，但如果從實際事物的種類來考察，應該只有九種。然而，因為『受』的相狀不同，所以分為十一種。因此，有人說，有初禪有支，而沒有第二禪有支。應該作四句分別：第一句，指尋和伺；第二句，指內凈（adhyātma-sampasādana）；第三句，指喜（pīti）、樂（sukha）和等持；第四句，指除了前面所說的之外的其餘法。對於其餘的支，應該如理思維。這裡，『支』這個名稱是什麼意思？『支』是『顯成』的意思。顯成什麼？顯成『這是初靜慮』乃至『這是第四靜慮』。或者，『支』這個名稱是『隨順』的意思，就像枸櫞等被稱為其餘的支一樣。也就是說，十八支各自隨順自身所處的層次。或者，『支』是『資具』的意思，就像祠祀的支就是牛馬等一樣。也就是說，尋、伺等互相資助。毗婆沙師爲了顯示靜慮地的等持最為殊勝，所以這樣說：三摩地（samādhi）是靜慮，也是靜慮支；尋、伺等是靜慮支，但不是靜慮。憑什麼知道靜慮地的等持最為殊勝呢？因為契經中這樣說：在四靜慮中，應該知道定根（samādhi-indriya）。然而，在相互成就和相互防護的意義上，它們是相似的，所以這樣說：就像四支軍隊一樣。也沒有什麼過失，就像國王和臣民一樣，雖然互相資助，但在其中，國王最為殊勝。難道不是三禪定的樂的體性是相同的嗎？

【English Translation】 English version The three branches of the fourth Dhyana (jhāna) are the same as before (referring to the first to third Dhyanas). The addition of the 'neither-suffering-nor-pleasure' branch brings the total to eleven. Why are 'mind' etc. not branches of Dhyana? This should be analyzed in reference to the previous discussion of the Bodhi-angas (factors of enlightenment). If there are differences, they will be briefly distinguished now. In 'feeling' (vedanā), three are established (equanimity, pleasure, joy), because there is no sorrow or suffering. Sorrow and suffering belong only to the desire realm. These three feelings, according to their respective realms, become beneficial branches. Because their function in accordance with samādhi (concentration) is strong, they are all included as branches. Why is effort (virya) not a branch of Dhyana? Because the branches of Dhyana accord best with their own level, while effort accords with higher levels, it is not established as a branch. Alternatively, the branches of Dhyana bring moderate ease and happiness, while effort seeks transcendence, encourages practice, and brings fatigue and suffering. Initial application (vitarka) and sustained application (vicara) can both help samādhi. They control and urge the mind, causing it to move away from coarse and subtle thoughts. They counteract desire and evil thoughts, so they are established as branches. Why is non-revealing form (aviññatti-rūpa) not a branch of Dhyana? Because the branches of Dhyana help samādhi abide in its object of focus, while non-revealing form does not focus on any object, it is not established as a branch. Therefore, the branches of Dhyana differ according to their respective levels. Although there are eighteen types, if examined from the perspective of the actual types of things, there should only be nine. However, because the characteristics of 'feeling' are different, they are divided into eleven. Therefore, some say that the first Dhyana has branches, while the second Dhyana does not have branches. Four distinctions should be made: The first refers to initial and sustained application; the second refers to inner purification (adhyātma-sampasādana); the third refers to joy (pīti), happiness (sukha), and samādhi; the fourth refers to the remaining dharmas other than those mentioned above. One should contemplate the remaining branches appropriately. Here, what is the meaning of the name 'branch'? 'Branch' means 'manifesting and accomplishing'. Manifesting and accomplishing what? Manifesting and accomplishing 'this is the first Dhyana' up to 'this is the fourth Dhyana'. Alternatively, the name 'branch' means 'conforming', just as citron and other things are called the remaining branches. That is to say, the eighteen branches each conform to their respective levels. Alternatively, 'branch' means 'requisite', just as the requisites for sacrifice are oxen and horses. That is to say, initial application, sustained application, etc., mutually support each other. The Vaibhāṣikas say this to show that the samādhi of the Dhyana realm is the most excellent: Samādhi is Dhyana and also a branch of Dhyana; initial application, sustained application, etc., are branches of Dhyana but not Dhyana. How is it known that the samādhi of the Dhyana realm is the most excellent? Because the sutras say this: In the four Dhyanas, one should know the root of concentration (samādhi-indriya). However, in terms of mutual accomplishment and mutual protection, they are similar, so it is said: Like an army of four divisions. There is also no fault, just like a king and his subjects, although they mutually support each other, the king is the most excellent among them. Isn't the nature of happiness in the third Dhyana the same?

。則靜慮支應無十一。第三定樂以受為體。初二靜慮樂即輕安。故靜慮支實有十一。輕安行舍遍四靜慮。何緣初二唯立輕安。后二地中唯立行舍。以此于彼偏隨順故。謂欲界中有諸惡法。初靜慮地有尋伺想。能逼惱心猶如毒箭。初二離彼。故輕安增。第二靜慮喜極動涌。第三靜慮樂受極增。二俱能為愛勝生處。三四棄彼故行舍增。或欲及初有色根識。所引粗重甚於餘地。初二離彼故輕安增。三四地中離粗重遠。寂靜轉勝故行舍增。謂輕安樂如初舍擔。若更易地氣分微薄。故唯初二建立輕安。三四地中任運而轉。寂靜轉勝故立行舍。或初二定有輕安緣。喜與輕安為勝緣故。如契經說。喜故輕安。三四定中無喜緣故。輕安微劣不立為支。行舍輕安互相覆蔽。若處有一第二便無。輕安治沈其相飄舉。行舍治掉其相寂止。故安與舍互相覆蔽。何理為證知三樂支。二是輕安第三是受。已說于彼偏隨順故。謂第三定樂非輕安。安非彼支。次前已說初二定樂。必非樂受是身心受俱非理故。謂初二樂必非身受。正在定中無五識故。亦非心受應即喜故。要離喜愛餘地心悅。方可異前立為樂受。喜即喜受。於一心中二受俱行。不應理故。若謂喜樂更互現起。無斯過者。理亦不然。說具五支及四支故。若謂五四。約容有說。不必俱行。亦不應

理。應有有尋無伺定故。然經但說有三等持有尋有伺。乃至廣說。若靜慮支非必俱起。何緣不說有有尋無伺定。又于欲界初靜慮中。亦應具有三三摩地。是則違害契經所說。今應思擇。第三定中意地悅受。既得喜根應名為喜。何故名樂。此名為樂。亦有所因。以諸喜根不寂靜故。謂喜動涌擾亂定心。如水波濤涌泛漂激。初二靜慮意地悅受。有如是相故得喜名。第三定中此心悅受。其相沉靜轉得樂名。故此定中舍用增上。棄捨喜故立行舍支。第四定中復棄捨樂。故彼行捨得名清凈。何緣念慧諸地皆有。而念唯在上二靜慮。慧在第三定。方得立為支。隨其所應偏隨順故。謂喜與樂於三有中是諸有情極所耽味。第三靜慮所味中極。有生死中最勝樂故。理應立慧觀察厭舍。若無慧者。自地善根尚不能成。況進求勝。為治如是自地過失。第三靜慮立慧為支。餘地不然故不立慧。第二靜慮有最勝喜。輕躁嬈亂如邏剎私。第三定中有最勝樂。如天妙欲極為難捨。第三四定由行舍支。隨其所應雖已棄捨。而恐退起立念遮防。餘地不然故不立念。然第三念勢用堅強。非唯助舍亦能助慧。通能防備自他地失。第四不爾無自失故。由此第四不立慧支。或初二定尋喜飄動。雖有念慧防照用微。第四定中二舍所蔽。順無明故慧用不增。故慧唯三念

【現代漢語翻譯】現代漢語譯本理應存在有尋無伺定，因為有尋無伺定是存在的。然而，經文中只說了有三種持有尋有伺（Vitarka-vicara，粗細分別，指伴隨尋和伺的禪定）。乃至廣說。如果靜慮（Dhyana，禪定）的支分不是必須同時生起，為什麼不說存在有尋無伺定呢？又在欲界（Kama-dhatu，指眾生有情慾的世界）和初靜慮（Prathama-dhyana，色界的第一禪定）中，也應該具有三種三摩地（Samadhi，禪定）。這樣就違背了契經（Sutra，佛經）所說。現在應該仔細思考。在第三禪定（Tritiya-dhyana，色界的第三禪定）中，意地的悅受（Sukha，快樂）既然已經獲得了喜根（Prīti，喜悅），應該被稱為喜（Prīti），為什麼稱為樂（Sukha）呢？這被稱為樂，也是有原因的。因為諸喜根不寂靜的緣故。喜會動涌，擾亂定心，就像水中的波濤涌動氾濫漂激一樣。初禪和二禪（Dvitiya-dhyana，色界的第二禪定）意地的悅受，有這樣的相狀，所以得到喜的名稱。第三禪定中，這種心的悅受，其相狀沉靜，轉而得到樂的名稱。所以在這個禪定中，舍（Upeksha，捨棄）的作用增強，因為棄捨了喜，所以設立行舍支（Tatramadhyasthata-upeksa，平等舍）。在第四禪定（Caturtha-dhyana，色界的第四禪定）中，又棄捨了樂，所以那裡的行捨得到清凈的名稱。為什麼念（Smriti，正念）和慧（Prajna，智慧）在各個地都有，而念只在上二禪定（指第三禪和第四禪）中，慧在第三禪定中，才被立為支分呢？這是因為隨其所應，偏隨順的緣故。喜和樂在三有（指欲有、色有、無色有）中，是眾生有情極度貪戀的。第三禪定所體驗的快樂是其中最極端的，因為有生死中最殊勝的快樂。理應設立智慧來觀察厭離和捨棄。如果沒有智慧，連自己禪定的善根都不能成就，更何況進一步追求殊勝的境界。爲了治理這種自己禪定的過失，第三禪定設立智慧為支分。其他禪定不是這樣，所以不設立智慧。第二禪定有最殊勝的喜，輕浮躁動，像羅剎私（Rakshasi，女夜叉）一樣。第三禪定中有最殊勝的樂，像天上的美妙慾望一樣，極難捨棄。第三禪和第四禪定由於行舍支，隨其所應雖然已經棄捨，但恐怕退轉生起，所以設立念來遮防。其他禪定不是這樣，所以不設立念。然而，第三禪定的念，其勢用堅強，不僅能幫助舍，也能幫助慧，能夠全面防備自己和他地的過失。第四禪定不是這樣，沒有自己的過失。因此，第四禪定不設立慧支。或者說，初禪和二禪的尋和喜飄動不定，雖然有念和慧，但防照的作用微弱。第四禪定中，被兩種舍（指行舍和受舍）所遮蔽，順從無明（Avidya，無明），所以慧的作用不增長。所以慧只在第三禪定中，念

【English Translation】 English version It should be that there exists a Vitarka-vicara-rahita-samadhi (a samadhi without Vitarka and Vicara), because such a samadhi exists. However, the sutras only mention three types of holdings with Vitarka-vicara (initial application and sustained application, referring to meditation accompanied by Vitarka and Vicara), and so on. If the limbs of Dhyana (meditation) are not necessarily arising together, why is there no mention of a Vitarka-vicara-rahita-samadhi? Furthermore, in the Kama-dhatu (the desire realm) and the Prathama-dhyana (the first Dhyana of the form realm), there should also be three Samadhis. This would contradict what is stated in the Sutras. Now, we should contemplate carefully. In the Tritiya-dhyana (the third Dhyana of the form realm), since the Sukha (pleasant feeling) of the mind ground has already attained the Prīti (joy) root, it should be called Prīti. Why is it called Sukha? There is a reason why it is called Sukha. It is because the Prīti roots are not tranquil. Prīti moves and surges, disturbing the mind of Samadhi, like waves in the water surging and overflowing. The Sukha of the mind ground in the first and second Dhyanas has such characteristics, so it is given the name Prīti. In the third Dhyana, this Sukha of the mind, its characteristic is calm, and it is transformed to be called Sukha. Therefore, in this Dhyana, Upeksha (equanimity) is enhanced, and because Prīti is abandoned, the Tatramadhyasthata-upeksa (equanimity of impartiality) limb is established. In the Caturtha-dhyana (the fourth Dhyana of the form realm), Sukha is also abandoned, so the Tatramadhyasthata-upeksa there is given the name purity. Why are Smriti (mindfulness) and Prajna (wisdom) present in all grounds, while Smriti is only in the upper two Dhyanas (referring to the third and fourth Dhyanas), and Prajna is established as a limb only in the third Dhyana? This is because it is particularly in accordance with what is appropriate. Prīti and Sukha in the three realms (referring to the desire realm, form realm, and formless realm) are what sentient beings are extremely attached to. The Sukha experienced in the third Dhyana is the most extreme among them, because there is the most supreme Sukha in Samsara (cycle of rebirth). It is reasonable to establish wisdom to observe, be disgusted with, and abandon. If there is no wisdom, even the good roots of one's own Dhyana cannot be accomplished, let alone further seeking a superior state. To remedy this fault of one's own Dhyana, the third Dhyana establishes wisdom as a limb. Other Dhyanas are not like this, so they do not establish wisdom. The second Dhyana has the most supreme Prīti, which is frivolous and restless, like a Rakshasi (female Yaksha). The third Dhyana has the most supreme Sukha, like the wonderful desires of the heavens, which are extremely difficult to abandon. Although the third and fourth Dhyanas have already abandoned them due to the Tatramadhyasthata-upeksa limb, they are afraid of regression, so they establish Smriti to prevent it. Other Dhyanas are not like this, so they do not establish Smriti. However, the power of Smriti in the third Dhyana is strong, and it can not only help Upeksha but also help Prajna, and it can comprehensively prevent the faults of oneself and other grounds. The fourth Dhyana is not like this, it has no faults of its own. Therefore, the fourth Dhyana does not establish the wisdom limb. Or rather, the Vitarka and Prīti of the first and second Dhyanas are unstable, and although there are Smriti and Prajna, their protective function is weak. In the fourth Dhyana, obscured by the two Upekshas (referring to Tatramadhyasthata-upeksa and feeling of equanimity), in accordance with Avidya (ignorance), the function of Prajna does not increase. Therefore, Prajna is only in the third Dhyana, and Smriti

通上二。或第三定樂過甚微。不立慧支。無能照察。若不照察則無厭求。自地過患上地功德。然下尋喜上色過粗。雖照厭求未為奇特。故餘三地慧不立支。以第三定中樂過難覺故。佛說聖者應說應知。由此定中慧用最勝。能知細過故立為支。雖第四邊慧亦能了。而但總相未為奇特。謂彼與樂系地不同。是離染道總觀下過。非如自慧同一繫縛。能別觀失方謂希奇。故自立支上慧不爾。又諸已得第三靜慮。于第四邊非皆自在故於將離樂受染時。彼慧無容立為支體。故唯三定立慧為支。然正了時及初已離。皆應防守須立念支。何故輕安立為支體。以初二定輕安用增。觸前所無殊勝位故。由此勢用精勤不捨。能令相續有所堪能。能助等持令牽勝德。有殊勝用故立為支。內等凈名為目何法。目尋伺息體即信根。謂若證得第二靜慮。則于定地亦可離中。有深信生名內等凈。故雖諸地皆有信根。而可立支。唯第二定。以今創信諸定地法與散地法俱可離故。又初靜慮尋伺識身。如熱淤泥信不明凈。后二靜慮行舍用增。映奪信根故無內凈。謂由警覺信力方增。舍此相違故能映奪。信是凈相故立凈名。如清水珠令心凈故。內心平等為緣故生由此信根名內等凈。或第二定所有功德。平等為緣引生此凈。由此建立內等凈名。非唯尋伺靜息為體。

【現代漢語翻譯】現代漢語譯本接續以上兩種情況。或者第三禪定的快樂過於細微，不能建立慧支（prajna-anga，智慧的組成部分）。因為沒有智慧的觀照和覺察，就無法對自身所處禪定的過患以及更高禪定的功德產生厭離和希求。然而，對於初禪的尋伺和二禪的喜受來說，它們的粗顯過患是顯而易見的，即使能夠觀照和厭離，也不算特別殊勝。因此，其餘三個禪定（初禪、二禪、無色界定）的智慧不被立為支。因為在第三禪定中，快樂過於難以察覺。佛陀說，聖者應該宣說和了知（第三禪定的智慧）。由此可見，此禪定中的智慧作用最為殊勝，能夠了知細微的過患，所以被立為支。雖然第四禪定和無色界定中的智慧也能了知，但只是總相上的瞭解，並不算特別殊勝。因為第四禪定和無色界定與欲界和色界的繫縛不同，是對地獄過患的總體觀察，不像第三禪定中的智慧，與自身所處的繫縛相同，能夠分別觀察過失，才顯得稀奇。所以第三禪定單獨被立為支，而上界禪定則不然。而且，已經獲得第三禪定的人，對於第四禪定和無色界定並非都能自在出入，所以在將要離開樂受的染污時，他們的智慧沒有理由被立為支體。所以只有三個禪定（初禪、二禪、三禪）建立慧支。然而，在真正了知的時候，以及剛開始離開（樂受）的時候，都應該防守，所以需要建立念支（smrti-anga，正念的組成部分）。為什麼輕安（prasrabdhi，身心輕快安適）被立為支體？因為在初禪和二禪中，輕安的作用增強，接觸到之前沒有的殊勝境界。由此，輕安的勢用使精勤不捨，能夠使（禪定）相續不斷，有所堪能，能夠幫助等持（samadhi，禪定）牽引殊勝的功德。因為有殊勝的作用，所以被立為支。『內等凈』（adhyatma-samprasada，內心的平等清凈）是指什麼法？是指尋伺止息的本體，也就是信根（sraddha-indriya，信心的根本）。也就是說，如果證得了第二禪定，那麼對於禪定之地的法，也可以從欲界的散亂心中生起深信，這叫做內等凈。所以，雖然各個禪定都有信根，但可以被立為支的，只有第二禪定。因為現在才開始相信禪定之地的法，與散亂之地的法都可以遠離。而且，初禪的尋伺識別之身，就像熱泥一樣，信心不明凈。后兩個禪定（第三禪、第四禪）的行舍作用增強，掩蓋了信根，所以沒有內凈。也就是說，由於警覺，信的力量才增強，捨棄與此相反的（散亂），所以能夠掩蓋（信根）。信是清凈的相，所以立為凈名。就像清水珠一樣，使心清凈。內心平等為緣而生，由此信根名為內等凈。或者，第二禪定所有的功德，平等為緣而引生此清凈，由此建立內等凈名，並非僅僅以尋伺靜息為本體。

【English Translation】 English version Continuing from the previous two cases. Or, the pleasure in the third dhyana (third level of meditative absorption) is too subtle, so the prajna-anga (limb of wisdom) is not established. Without the illumination and discernment of wisdom, there is no aversion to or seeking of the faults of one's own state and the merits of higher states. However, the gross faults of the initial search and joy in the first dhyana and the second dhyana are obvious. Even if one can contemplate and become averse to them, it is not particularly outstanding. Therefore, the wisdom in the remaining three dhyanas (first dhyana, second dhyana, and formless realms) is not established as a limb. Because in the third dhyana, pleasure is too difficult to perceive. The Buddha said that the noble ones should proclaim and know (the wisdom of the third dhyana). From this, it can be seen that the function of wisdom in this dhyana is the most excellent, capable of knowing subtle faults, so it is established as a limb. Although the wisdom in the fourth dhyana and the formless realms can also understand, it is only a general understanding and not particularly outstanding. Because the fourth dhyana and the formless realms are different from the bondage of the desire realm and the form realm, they are a general observation of the faults of the lower realms, unlike the wisdom in the third dhyana, which is the same as one's own bondage, capable of separately observing faults, which is considered rare. Therefore, the third dhyana is established as a limb separately, while the higher dhyanas are not. Moreover, those who have already attained the third dhyana are not always free to enter and exit the fourth dhyana and the formless realms, so when they are about to leave the defilement of pleasant feeling, their wisdom has no reason to be established as a limb. Therefore, only three dhyanas (first dhyana, second dhyana, third dhyana) establish the prajna-anga. However, when truly understanding, and when just beginning to leave (pleasant feeling), one should be guarded, so the smrti-anga (limb of mindfulness) needs to be established. Why is prasrabdhi (tranquility, ease of body and mind) established as a limb? Because in the first dhyana and the second dhyana, the function of tranquility increases, coming into contact with a superior state that was not there before. From this, the power of tranquility causes diligence not to be abandoned, enabling (the dhyana) to continue uninterrupted, capable of something, able to help samadhi (meditative concentration) draw in superior merits. Because it has a superior function, it is established as a limb. What does 'adhyatma-samprasada' (inner serenity, inner purity) refer to? It refers to the essence of the cessation of search and examination, which is the sraddha-indriya (root of faith). That is, if one attains the second dhyana, then one can also generate deep faith in the dharmas of the dhyana realm from the distracted mind of the desire realm, which is called inner serenity. Therefore, although all dhyanas have the root of faith, only the second dhyana can be established as a limb. Because now one is just beginning to believe in the dharmas of the dhyana realm, and both the dharmas of the distracted realm can be abandoned. Moreover, the body of search and examination in the first dhyana is like hot mud, and faith is not clear and pure. The function of equanimity in the latter two dhyanas (third dhyana, fourth dhyana) increases, overshadowing the root of faith, so there is no inner purity. That is, because of vigilance, the power of faith increases, abandoning what is contrary to it (distraction), so it can overshadow (the root of faith). Faith is a pure aspect, so it is established as a pure name. Like a clear water bead, it purifies the mind. It arises from the condition of inner equanimity, hence the root of faith is called inner serenity. Or, all the merits of the second dhyana, as an equal condition, give rise to this purity, hence the name inner serenity is established, not merely with the cessation of search and examination as its essence.

此等皆是心所攝故。如受想思別有實體。有餘部說。喜非喜受。喜是行蘊。心所法攝三定中樂。皆是喜受。故喜喜受其體各異。非三定樂可名喜受。二阿笈摩分明證故。如辯顛倒契經中說。漸無餘滅憂等五根。第三定中無餘滅喜。于第四定無餘滅樂。又余經說。第四靜慮斷樂斷苦先喜憂沒。故第三定必無喜根。由此喜受是喜非榮。如先所說八等至中。前七各三。第八有二。謂染污定如何知有。此由契經及論說故。謂契經說凈無漏定。已猶言世尊。未說一切定。故知有餘染定未說。本論亦說。于諸靜慮自地一切隨眠隨增。由此等文知有染定。故說靜慮總有二種。由定及生有差別故。定復有二。謂染不染。不染復二種。謂凈及無漏。無漏復二。謂學無學。如是差別理有眾多。染靜慮中為有支不。有非一切。何定無何。頌曰。

染如次從初　　無喜樂內凈　正念慧舍念　　余說無安舍

論曰。且有一類隨相說言。初染中無離生喜樂。非離煩惱而得生故。雖染污定亦喜相應。非因離生故非支攝。此不唯說離欲生喜。亦說因離自地染生。以契經中先作是說。離諸欲惡不善法已。復作是言。離生喜樂。此中重說。離生言者。為顯亦有喜離自地惑生。為顯喜支唯是善性。故薄伽梵與樂合說。輕安相應必是善故。由此染定

【現代漢語翻譯】現代漢語譯本：這些都是心所包含的。例如，受、想、思是否有各自獨立的實體？有其餘的部派認為，喜不是喜受（Vedanā，感受），喜是行蘊（Samskara-skandha，造作之蘊）所包含的。在三種禪定中的快樂，都是喜受。因此，喜和喜受的本體是不同的。不是所有三種禪定中的快樂都可以稱為喜受，因為兩個《阿笈摩經》（Āgama，佛教聖典）清楚地證明了這一點。例如，《辯顛倒契經》中說，逐漸且完全地滅除憂等五根（Indriya，根）。在第三禪定中，完全滅除喜。在第四禪定中，完全滅除樂。另外，有經文說，在第四靜慮（Dhyana，禪定）中，斷除了樂、斷除了苦，先前的喜和憂也消失了。因此，第三禪定中一定沒有喜根（喜受）。由此可見，喜受是喜，而不是榮。正如先前所說的八等至（Samāpatti，等至）中，前七個各有三種，第八個有兩種。所謂的染污定（Klista-samādhi，染污禪定）如何知道存在？這是因為契經（Sutra，經）和論（Abhidharma，論）中都有說明。契經中說，清凈的無漏定（Anāsrava-samādhi，無漏禪定）已經存在，但世尊（Bhagavan，佛陀）並沒有說一切禪定都存在，因此可知還有其餘的染污定沒有被提及。本論也說，在各種靜慮中，于各自的層次上，一切隨眠（Anusaya，隨眠）都會隨之增長。根據這些經文，可知存在染污定。因此，說靜慮總共有兩種，因為禪定和生起方式有所不同。禪定又分為兩種，即染污和不染污。不染污又分為兩種，即清凈和無漏。無漏又分為兩種，即有學和無學。像這樣的差別，在道理上有很多。在染污靜慮中，是否有支（Anga，禪支）存在？有，但不是全部。什麼禪定中缺少什麼？偈頌說：『染如次從初無喜樂內凈正念慧舍念余說無安舍』論曰：且有一類隨相說言。初染中無離生喜樂。非離煩惱而得生故。雖染污定亦喜相應。非因離生故非支攝。此不唯說離欲生喜。亦說因離自地染生。以契經中先作是說。離諸欲惡不善法已。復作是言。離生喜樂。此中重說。離生言者。為顯亦有喜離自地惑生。為顯喜支唯是善性。故薄伽梵與樂合說。輕安相應必是善故。由此染定論述：首先，有一類人根據表面的現象說，最初的染污定中沒有由離欲而生的喜和樂，因為它不是通過脫離煩惱而產生的。雖然染污定也與喜相應，但它不是因為脫離煩惱而產生的，所以不屬於禪支。這裡不僅說了脫離慾望而生的喜，也說了因為脫離自身層次的染污而產生的喜。因為契經中先是這樣說的：『脫離各種慾望、邪惡和不善法之後』，又說：『脫離（煩惱）而生喜樂』。這裡重複說『脫離（煩惱）而生』，是爲了表明也有脫離自身層次的迷惑而產生的喜。爲了表明喜支（Priti-anga，喜禪支）僅僅是善的性質，所以薄伽梵（Bhagavan，佛陀）將喜與樂合在一起說。與輕安（Prasrabdhi，輕安）相應的必定是善的，因此，這種染污定...

【English Translation】 English version: All these are included within the mind. For example, do sensation (Vedanā), conception (Samjna), and volition (Samskara) each have independent entities? Some other schools say that 'joy' is not 'joyful sensation (Vedanā)'; 'joy' is included in the aggregate of mental formations (Samskara-skandha). The happiness in the three Dhyanas (meditative states) is all joyful sensation. Therefore, 'joy' and 'joyful sensation' have different entities. Not all happiness in the three Dhyanas can be called joyful sensation, because two Agamas (Buddhist scriptures) clearly prove this. For example, the Sutra on Discriminating Inversions says that the five roots (Indriya) such as sorrow are gradually and completely extinguished. In the third Dhyana, joy is completely extinguished. In the fourth Dhyana, pleasure is completely extinguished. Also, another Sutra says that in the fourth Dhyana, pleasure and pain are abandoned, and the previous joy and sorrow disappear. Therefore, the third Dhyana certainly does not have the root of joy (joyful sensation). From this, it can be seen that joyful sensation is joy, not glory. As mentioned earlier, among the eight Samāpattis (attainments), the first seven each have three types, and the eighth has two. How do we know that there are defiled Samādhis (Klista-samādhi)? This is because the Sutras (Sutra) and treatises (Abhidharma) both explain it. The Sutra says that pure, undefiled Samādhi (Anāsrava-samādhi) exists, but the Bhagavan (Buddha) did not say that all Samādhis exist, so it is known that there are other defiled Samādhis that have not been mentioned. The treatise also says that in various Dhyanas, all latent tendencies (Anusaya) increase according to their respective levels. According to these texts, it is known that defiled Samādhis exist. Therefore, it is said that there are two types of Dhyana in total, because the Samādhi and the way it arises are different. Samādhi is further divided into two types: defiled and undefiled. Undefiled is further divided into two types: pure and undefiled. Undefiled is further divided into two types: those with learning and those without learning. There are many such differences in principle. In defiled Dhyana, are there Angas (factors) present? Yes, but not all of them. Which Dhyana lacks what? The verse says: 'In defiled Dhyana, sequentially from the beginning, there is no joy, pleasure, inner purity, right mindfulness, wisdom, equanimity, mindfulness. Others say there is no ease and equanimity.' Commentary: First, some people say according to the apparent phenomena that in the initial defiled Dhyana, there is no joy and pleasure born from detachment, because it is not produced by detachment from afflictions. Although defiled Dhyana is also associated with joy, it is not produced by detachment, so it is not included in the Dhyana factors. This not only speaks of joy born from detachment from desire, but also speaks of joy born from detachment from the defilements of one's own level. Because the Sutra first says: 'Having detached from various desires, evils, and unwholesome dharmas,' and then says: 'Joy and pleasure are born from detachment.' The repetition of 'born from detachment' here is to show that there is also joy born from detachment from the delusions of one's own level. To show that the joy factor (Priti-anga) is only of a wholesome nature, the Bhagavan (Buddha) speaks of joy and pleasure together. That which is associated with ease (Prasrabdhi) must be wholesome. Therefore, this defiled Dhyana...

必無喜支。故初染支唯有三種。第二染中無內等凈。彼為煩惱所擾濁故。雖諸世間說有染信。而不信攝故不立支。樂是輕安唯善性攝。例同初定故不重遮。故此染支唯有二種。第二染定許有喜支。初染中無。以何為證。以初定喜說從離生。第二中無離生言故。第三染中無正念慧。彼為染樂所迷亂故。染污定中雖有念慧。而得失念不正知名。故此二支染中非有。行舍唯是大善法攝。例同第四故此不遮。故此染支唯有二種。第四染中無舍念凈。彼為煩惱所染污故。由此第四染唯二支。有餘師說。初二染定但無輕安。后二染中但無行舍。大善攝故。彼說染中喜信念慧。皆是支攝。皆通染故。契經中說。三定有動第四不動。依何義說。頌曰。

第四名不動　　離八災患故　八者謂尋伺　　四受入出息

論曰。下三靜慮名有動者。有災患故。第四靜慮名不動者。無災患故。災患有八。其八者何。尋伺四受入息出息。此八災患第四都無。故佛世尊說為不動。然經唯說第四靜慮。不為尋伺喜樂動者。經密意說。論依法相。以薄伽梵有處說言。斷樂斷苦先喜憂沒。具足安住第四靜慮。又說彼定身行俱滅。入息出息名為身行。故知此定非唯獨免。尋伺喜樂四動災患。有餘師說。第四靜慮如密室燈。照而無動。故名不動。喻經

【現代漢語翻譯】現代漢語譯本必無喜支（喜的分支）。故初染支唯有三種。第二染中無內等凈（內在的平靜）。因為他們被煩惱所擾亂。雖然世間說有染信（被污染的信念），但不屬於信，所以不立為分支。樂是輕安（輕快安寧），唯有善的性質包含。與初禪相同，故不重複遮止。故此染支唯有二種。第二染定允許有喜支，初染中沒有。以什麼為證？因為初禪的喜說是從離生（遠離煩惱而生），第二禪中沒有離生之說。第三染中沒有正念慧（正確的念頭和智慧），因為他們被染污的快樂所迷惑。染污的禪定中雖有念慧，但因為得失的念頭，不能稱為正念。故此二支在染污中沒有。行舍（行為的捨棄）唯有大善法包含，與第四禪相同，故不遮止。故此染支唯有二種。第四染中沒有舍念凈（捨棄念頭和清凈），因為他們被煩惱所染污。由此第四染唯有二支。有其他老師說，初二染定只是沒有輕安，后二染中只是沒有行舍，因為是大善所包含。他們說染污中的喜、信、念、慧，都是分支所包含，因為都通於染污。契經中說，三禪有動，第四禪不動。依據什麼意義說的？頌說：　第四名不動　　離八災患故　八者謂尋伺　　四受入出息　　論說。下三靜慮（較低的三種禪定）名為有動，因為有災患。第四靜慮名為不動，因為沒有災患。災患有八種。這八種是什麼？尋（粗略的思考）、伺（細緻的思考）、四受（苦、樂、喜、憂）、入息（吸氣）、出息（呼氣）。這八種災患第四禪都沒有。所以佛世尊說為不動。然而經中只說第四靜慮，不為尋伺喜樂所動。經是秘密的說法，論是依據法相（事物的本質）。因為薄伽梵（Bhagavan，佛的稱號）在有些地方說，斷樂斷苦，先前的喜憂消失，具足安住于第四靜慮。又說那個禪定身行（身體的活動）都滅盡。入息出息名為身行。所以知道這個禪定不僅僅是免除了尋伺喜樂這四種動搖的災患。有其他老師說，第四靜慮如同密室的燈，照亮而沒有動搖，所以名為不動。這是譬喻經。

【English Translation】 English version There is definitely no '喜支' (xi zhi, branch of joy). Therefore, the initial defiled branch has only three aspects. In the second defilement, there is no '內等凈' (nei deng jing, inner equanimity). This is because they are disturbed by afflictions. Although worldly people speak of '染信' (ran xin, defiled faith), it is not included in faith, so it is not established as a branch. '樂' (le, pleasure) is '輕安' (qing an, ease and tranquility), which is only included in the nature of goodness. It is the same as the first '定' (ding, dhyana), so it is not prohibited again. Therefore, this defiled branch has only two aspects. The second defiled '定' (ding, dhyana) allows for the '喜支' (xi zhi, branch of joy), which is not present in the first defilement. What is the proof? Because the joy of the first '定' (ding, dhyana) is said to arise from detachment, and there is no mention of arising from detachment in the second. In the third defilement, there is no '正念慧' (zheng nian hui, right mindfulness and wisdom), because they are deluded by defiled pleasure. Although there is mindfulness and wisdom in defiled '定' (ding, dhyana), it cannot be called right mindfulness due to thoughts of gain and loss. Therefore, these two branches are not present in defilement. '行舍' (xing she, abandonment of action) is only included in great good dharmas, the same as the fourth '定' (ding, dhyana), so it is not prohibited. Therefore, this defiled branch has only two aspects. In the fourth defilement, there is no '舍念凈' (she nian jing, abandonment of thought and purity), because they are defiled by afflictions. Therefore, the fourth defilement has only two branches. Some other teachers say that the first two defiled '定' (ding, dhyana) simply lack ease and tranquility, while the latter two defiled '定' (ding, dhyana) simply lack abandonment of action, because they are included in great goodness. They say that joy, faith, mindfulness, and wisdom in defilement are all included in the branches, because they all lead to defilement. The sutras say that the three '定' (ding, dhyana) are moving, while the fourth is unmoving. According to what meaning is this said? The verse says: 　The fourth is called unmoving,　　Because it is free from eight calamities. 　The eight are called '尋' (xun, coarse thought), '伺' (si, subtle thought),　　Four sensations, inhalation, and exhalation. 　　The treatise says. The lower three '靜慮' (jing lu, dhyana) are called moving because they have calamities. The fourth '靜慮' (jing lu, dhyana) is called unmoving because it has no calamities. There are eight calamities. What are these eight? '尋' (xun, coarse thought), '伺' (si, subtle thought), the four sensations (suffering, pleasure, joy, sorrow), inhalation, and exhalation. The fourth '定' (ding, dhyana) has none of these eight calamities. Therefore, the Buddha, the World Honored One, said it is unmoving. However, the sutras only say that the fourth '靜慮' (jing lu, dhyana) is not moved by '尋' (xun, coarse thought), '伺' (si, subtle thought), joy, and pleasure. The sutras are secret teachings, while the treatise is based on the characteristics of dharmas. Because the '薄伽梵' (Bhagavan, the Blessed One) said in some places, 'Having abandoned pleasure and pain, the previous joy and sorrow have ceased, and one dwells fully in the fourth '靜慮' (jing lu, dhyana).' It is also said that in that '定' (ding, dhyana), bodily activities are extinguished. Inhalation and exhalation are called bodily activities. Therefore, it is known that this '定' (ding, dhyana) not only avoids the four calamities of '尋' (xun, coarse thought), '伺' (si, subtle thought), joy, and pleasure. Some other teachers say that the fourth '靜慮' (jing lu, dhyana) is like a lamp in a sealed room, illuminating without moving, so it is called unmoving. This is a metaphorical sutra.

說故。尋伺何過而求靜息。此能令心於定境界雖恒繫念而不寂靜。如樹枝條依莖而住。與風合故動搖不息。諸瑜伽師。雖不願樂於境行相心速易脫。而尋伺力令彼馳流。故於定中尋伺有過。喜樂於定亦能鼓動。唯此四種與定相應。而能動心。故經偏說。然實二息憂苦二受亦能鼓動。故論說八。尋伺二法既有此過。不應說在靜慮支中。經但應言。尋伺寂靜何容亦說有尋有伺。為顯尋伺雖定相應而於定中能為災患。不說不了。故定應說。或此于定初作資糧。作欲惡尋遠分治故。後於勝定方為災患。故說尋伺功不唐捐。舍有行儀方便法爾。設是所舍初必應依。如欲渡河先依船筏后至彼岸。理應總舍。故契經言。依色出欲。依無色出色。依道出無色。若得涅槃亦出聖道。此二容有與一心俱。如勝劣風與一枝合。若此二業謂能鼓動。如何說此與定相應。粗淺定心尋伺所策。方能出離欲界粗染。故此得與初定相應。由此相應未為清凈。如燈與日俱見色緣。燈細闇俱照不明瞭。日光離闇照用分明。如是應知。初靜慮定雖作自事而尋伺俱未照而無動如第四靜慮。若尋在定能動亂心。無漏定俱亦為災患。何緣建立為一道支。已說彼能策正見故。行者于定未慣習時。不能了知此為災患。故於此地不欲厭舍。若已慣習便能覺知。初靜慮中有此

災患。如水澄凈便見池中。潛蟲下魚能為濁亂。行者既見初靜慮中。尋伺二法能為動亂。便於一地總生厭舍。謂此粗淺理應舍故。于初靜慮尋伺既然。于上地中喜等亦爾。如定靜慮諸受差別。生亦爾不。不爾云何。頌曰。

生靜慮從初　　有喜樂舍受　及喜舍樂舍　　唯舍受如次

論曰。生靜慮中初有三受。一者喜受。意識相應。二者樂受。三識相應。三者舍受。四識相應。第二有二。謂喜與舍意識相應無有樂受。無餘識故。心悅粗故。第三有二。謂樂與舍意識相應。第四有一。謂唯舍受。意識相應是謂定生。受有差別。上三靜慮無三識身。及無尋伺。如何生彼能見聞觸及起表業。非生彼地無眼識等但非彼系。所以者何。頌曰。

生上三靜慮　　起三識表心　皆初靜慮攝　　唯無覆無起

論曰。生上三地起三識身。及發表心皆初定系。生上起下如起化心。故能見聞觸及發表。此四唯是無覆無記。不起下染。已離染故。不起下善。以下劣故。

說一切有部顯宗論卷第三十八大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第三十九

尊者眾賢造

三藏法師玄奘奉　詔譯辯定品第九之二

如是別釋。靜慮事已。諸等至得云何

【現代漢語翻譯】現代漢語譯本：災難和禍患就像水澄清后就能看見池底一樣。潛藏的蟲子和水底的魚會使水變得渾濁。修行者已經證得了最初的靜慮（Dhyana，禪定），尋（Vitarka，粗略的思考）和伺（Vicara，精細的思考）這兩種心所會擾亂禪定。因此，對於靜慮中的每一層境界，都應該生起厭惡和捨棄之心，認為這些境界是粗淺的，理應捨棄。對於初靜慮中的尋和伺是這樣，對於更高層次的禪定中的喜（Prīti，喜悅）等感受也是如此。正如禪定和靜慮中各種感受有所差別，那麼禪定的產生也是這樣嗎？不是這樣的，那是怎樣的呢？頌文說：『生靜慮從初，有喜樂舍受，及喜舍樂舍，唯舍受如次。』論述：在靜慮的產生中，最初有三種感受。第一種是喜受（Prīti，喜悅的感受），與意識相應。第二種是樂受（Sukha，快樂的感受），與第三識（鼻、舌、身識）相應。第三種是舍受（Upekṣā，不苦不樂的感受），與第四識（眼、耳、意識）相應。第二靜慮有兩種感受，即喜和舍，與意識相應，沒有樂受，因為沒有其餘的識。這是因為喜悅的心情比較粗糙。第三靜慮有兩種感受，即樂和舍，與意識相應。第四靜慮只有一種感受，即舍受，與意識相應。這就是禪定產生時感受的差別。上面的三個靜慮沒有第三識，也沒有尋和伺，那麼如何才能在這些禪定中產生見、聞、觸，以及發起表業（Kāya-vijñapti，身體的表達）呢？不是說在這些禪定中沒有眼識等，而是說這些眼識等不屬於這些禪定所繫縛。為什麼呢？頌文說：『生上三靜慮，起三識表心，皆初靜慮攝，唯無覆無起。』論述：在上面的三個靜慮中產生的三識身（眼、耳、身識）以及發表的心，都屬於初禪所繫。從上面的禪定產生下面的禪定，就像產生化心一樣。因此，能夠產生見、聞、觸以及發表。這四種都只是無覆無記（Anivṛtāvyākṛta，非善非惡），不會產生下面的染污，因為已經離開了染污。也不會產生下面的善法，因為下面的善法比較低劣。《說一切有部顯宗論》卷第三十八《阿毗達磨藏顯宗論》《阿毗達磨藏顯宗論》卷第三十九尊者眾賢造三藏法師玄奘奉詔譯辯定品第九之二像這樣分別解釋了靜慮的事情之後，各種等至（Samāpatti，等持）的獲得是怎樣的呢？

【English Translation】 English version: Disasters and calamities are like seeing the bottom of a pond when the water is clear. Hidden worms and fish at the bottom can make the water turbid. When a practitioner has attained the first Dhyana (靜慮, meditative absorption), the two mental factors of Vitarka (尋, initial application of thought) and Vicara (伺, sustained application of thought) can disturb the meditation. Therefore, for each level of Dhyana, one should generate aversion and abandonment, considering these states to be coarse and should be discarded. This is the case for Vitarka and Vicara in the first Dhyana, and similarly for Prīti (喜, joy) and other feelings in higher levels of Dhyana. Just as there are differences in feelings in Dhyana and meditative absorption, is the arising of Dhyana also like that? It is not like that, so how is it? The verse says: 'When Dhyana arises, from the first, there are feelings of joy, pleasure, and equanimity, and joy, equanimity, pleasure, and equanimity, only equanimity in order.' Treatise: In the arising of Dhyana, initially there are three kinds of feelings. The first is Prīti (喜受, feeling of joy), which corresponds to consciousness. The second is Sukha (樂受, feeling of pleasure), which corresponds to the third consciousness (nose, tongue, body consciousness). The third is Upekṣā (舍受, feeling of neither pleasure nor pain), which corresponds to the fourth consciousness (eye, ear, consciousness). The second Dhyana has two feelings, namely joy and equanimity, which correspond to consciousness, and there is no pleasure because there is no other consciousness. This is because the feeling of joy is relatively coarse. The third Dhyana has two feelings, namely pleasure and equanimity, which correspond to consciousness. The fourth Dhyana has only one feeling, namely equanimity, which corresponds to consciousness. These are the differences in feelings when Dhyana arises. The upper three Dhyanas do not have the third consciousness, nor do they have Vitarka and Vicara, so how can seeing, hearing, touching, and initiating bodily expression (Kāya-vijñapti, 身表業) arise in these Dhyanas? It is not that there is no eye consciousness, etc., in these Dhyanas, but that these eye consciousnesses, etc., are not bound by these Dhyanas. Why? The verse says: 'When the upper three Dhyanas arise, the three consciousness bodies arise, and the expressing mind, all are included in the first Dhyana, only non-obscured and non-arising.' Treatise: The three consciousness bodies (eye, ear, body consciousness) and the expressing mind that arise in the upper three Dhyanas all belong to the first Dhyana. The arising of the lower Dhyana from the upper Dhyana is like the arising of a manifested mind. Therefore, seeing, hearing, touching, and expressing can arise. These four are only Anivṛtāvyākṛta (無覆無記, neither good nor evil), and will not produce the defilements below, because they have already left the defilements. Nor will they produce the good deeds below, because the good deeds below are inferior. 《Abhidharma-samuccaya-bhāṣya》Volume 38 《Abhidharma-kośa-bhāṣya》《Abhidharma-kośa-bhāṣya》Volume 39 Composed by Venerable Vasubandhu Translated by the Tripiṭaka Master Xuanzang under Imperial Order, Chapter 9, Part 2 on Discrimination Having explained the matters of Dhyana in this way, how are the various Samāpatti (等至, meditative attainments) obtained?

。頌曰。

全不成而得　　凈由離染生　無漏由離染　　染由生及退

論曰。八本等至隨其所應。若全不成而獲得者。諸凈等至由二因緣。一由離染。謂在下地離下染時。二由受生。謂從上地生自地時。下七皆然。有頂不爾。唯由離染無上地故。無從上地于彼受生。此中但說本等至者。以諸近分未離染時。有全不成。由加行得。遮何故說。全不成言。為遮已成。更得少分。如由加行得凈本等至及由退。故得彼順退分。即依此義作是問言。頗有凈定。由離染得。由離染舍。由退得。由退舍。由生得。由生舍耶。曰有。謂順退分。且初靜慮順退分攝。離欲染時得。離自染時舍。退離自染得。退離欲染舍。從上生自得。從自生下舍。餘地所攝。應如理思。無漏但由離染故得。謂聖離下染得上地無漏此亦但據全不成者。若先已成。余時亦得。謂盡智位得無學道。于練根時得學無學。余加行及退。皆如理應思。雖有由入正性離生獲得根本無漏等至。而非決定。以次第者。爾時未得根本定故。此中但論決定得者聖離下染必定獲得。上地根本無漏定故。染由受生及退故得。謂上地沒生下地時。得下地染。及於此地離染退時得此地染。無由離染及加行得。如是二時能捨染故。何等至無間。有幾等至生頌曰。

無漏次生

【現代漢語翻譯】現代漢語譯本：頌曰：完全沒有成就而能獲得，清凈是由於脫離染污而產生。無漏功德是由於脫離染污，染污是由於受生和退失而產生。

論曰：八種根本定等至根據情況而定。如果完全沒有成就而能獲得的情況，那麼諸清凈等至由兩種因緣產生：一是由於脫離染污。即在下地脫離下地染污的時候；二是由受生。即從上地受生到自地的時候。下七地都是這樣，色界頂天則不是這樣，僅僅由於脫離染污，因為沒有更高的地，所以沒有從上地受生到那裡的情況。這裡只說根本等至，因為諸近分定在沒有脫離染污的時候，有完全沒有成就，通過加行而獲得的。為什麼要說『完全沒有成就』呢？是爲了遮止已經成就，又獲得少分的情況，比如通過加行獲得清凈根本等至，以及由於退失而獲得相應的退分。即根據這個意義，提出這樣的問題：有沒有清凈禪定，由於脫離染污而獲得，由於脫離染污而捨棄，由於退失而獲得，由於退失而捨棄，由於受生而獲得，由於受生而捨棄呢？回答是：有。即順退分。比如初禪的順退分所攝，脫離欲界染污的時候獲得，脫離自身染污的時候捨棄；退失脫離自身染污的時候獲得，退失脫離欲界染污的時候捨棄；從上地受生到自地的時候獲得，從自地受生到下地的時候捨棄。其餘各地的所攝，應該按照道理來思考。無漏功德僅僅由於脫離染污而獲得，即聖者脫離下地染污而獲得上地無漏。這裡也只是就完全沒有成就的情況來說。如果先前已經成就，其餘時候也能獲得，比如在盡智位獲得無學道，在練根的時候獲得有學無學。其餘加行和退失，都應該按照道理來思考。雖然有通過進入正性離生而獲得根本無漏等至，但並非是決定的，因為次第者，這個時候還沒有獲得根本定。這裡只討論決定獲得的情況，聖者脫離下地染污必定獲得上地根本無漏定。染污由於受生和退失而獲得，即上地死亡受生到下地的時候，獲得下地染污；以及在此地脫離染污退失的時候，獲得此地染污。沒有通過脫離染污和加行獲得的情況，因為在這兩種時候能夠捨棄染污。什麼等至無間，有幾種等至產生？頌曰：無漏之後生

【English Translation】 English version: Verse: Gained without any prior attainment, purity arises from detachment from defilements. The unconditioned (Anasrava) arises from detachment from defilements, defilements arise from rebirth and regression.

Treatise: The eight fundamental Samadhis (Dhyanas) depend on their respective circumstances. If something is gained without any prior attainment, then the pure Samadhis arise from two causes: first, from detachment from defilements, that is, when one detaches from the lower defilements in a lower realm; second, from rebirth, that is, when one is reborn from a higher realm to one's own realm. The lower seven realms are like this, but not the Peak of Existence (Bhavagra), which is only due to detachment from defilements, because there is no higher realm, so there is no rebirth from a higher realm to that realm. Here, only the fundamental Samadhis are mentioned, because the proximate concentrations (Upacara Samadhi), when not detached from defilements, are sometimes not attained at all, but are attained through effort (Prayoga). Why is it said 'without any prior attainment'? It is to prevent the case where something has already been attained, and then a small part is gained again, such as gaining a pure fundamental Samadhi through effort, or gaining a corresponding regressive part through regression. According to this meaning, the question is asked: Is there any pure Samadhi that is gained by detachment from defilements, abandoned by detachment from defilements, gained by regression, abandoned by regression, gained by rebirth, abandoned by rebirth? The answer is: Yes. That is, the regressive part (Pratibhaga). For example, the regressive part included in the first Dhyana is gained when detaching from the defilements of the desire realm (Kama-dhatu), and abandoned when detaching from one's own defilements; it is gained when regressing from detachment from one's own defilements, and abandoned when regressing from detachment from the defilements of the desire realm; it is gained when being reborn from a higher realm to one's own realm, and abandoned when being reborn from one's own realm to a lower realm. The inclusion of the other realms should be considered according to reason. The unconditioned (Anasrava) is only gained by detachment from defilements, that is, a saint (Arya) detaches from the defilements of the lower realm and gains the unconditioned of the higher realm. This also only refers to the case where there is no prior attainment. If it has already been attained, it can also be gained at other times, such as gaining the path of no-more-learning (Asaiksa-marga) at the stage of Exhaustion-knowledge (Ksaya-jnana), and gaining the learning (Saiksa) and no-more-learning (Asaiksa) during the training of the roots (Indriya-paripaka). The other efforts and regressions should all be considered according to reason. Although there are those who gain the fundamental unconditioned Samadhi by entering the rightness of separation from birth (Niyata-utpatti), it is not definite, because the one in sequence (Kramika) has not yet attained the fundamental Samadhi at that time. Here, only the definite attainment is discussed, the saint detaching from the defilements of the lower realm will definitely gain the fundamental unconditioned Samadhi of the higher realm. Defilements are gained by rebirth and regression, that is, when dying in a higher realm and being reborn in a lower realm, one gains the defilements of the lower realm; and when detaching from defilements and regressing in this realm, one gains the defilements of this realm. There is no gaining through detachment from defilements and effort, because one can abandon defilements at these two times. What Samadhi is immediately followed by how many Samadhis arising? Verse: After the unconditioned arises

善　　上下至第三　凈次生亦然　　兼生自地染　染生自凈染　　並下一地凈　死凈生一切　　染生自下染

論曰。無漏次生自上下善善言具攝凈及無漏。極相違故必不生染。然于上下各至第三遠故。無能超生第四故。于無漏七等至中。從初靜慮無間生六。謂自二三各凈無漏。無所有處無間生七。謂自下六上地唯凈。第二靜慮無間生八。謂自上六並下地二識。無邊處無間生九。謂自下六並上地三。第三四空無間生十。謂上下八並自地二。類智無間能生無色。法智不然。依緣別故。從凈等至所生亦然。而各兼生自地染污。故有頂凈無間生六。謂自凈染下凈無漏。從初靜慮無間生七。無所有八。第二定九。識處生十。餘生十一。從染等至生自凈染。並生次下一地凈定。謂為自地煩惱所逼。于下凈定亦生尊重。故有從染生次下凈。極相違故不生無漏。若於染凈能正了知。可能從染轉生下凈。是則此凈還從凈生。以正了知是凈攝故。非諸染污能正了知。如何彼能從染生凈。先願力故。謂先愿言。寧得下凈。不須上染。先愿勢力隨相續轉。故后從染生下凈定。如先立愿方趣睡眠。至所期時便能覺寤。如是所說凈染生染。但約在定凈及染說。若生凈染生染不然。謂命終時從生得凈。一一無間生一切染。若從生染一一無

【現代漢語翻譯】現代漢語譯本善，從較高或較低的禪定層次至第三層禪定層次。從凈禪定次第相生也是如此，也包括從自身禪定層次生起染污。從染污生起自凈禪定和染污禪定，以及從下一禪定層次生起凈禪定。從死亡時的凈禪定可以生到一切禪定層次，從染污禪定只能從較低的染污禪定層次生起。

論曰：無漏禪定次第相生，可以從較高或較低的善禪定層次生起，'善'字包含了凈禪定和無漏禪定。因為無漏禪定與染污禪定極端相反，所以必定不會生起染污禪定。然而，在較高或較低的禪定層次中，最多隻能到達第三層，因為無法超越而生到第四層。因此，在無漏的七種等至（Samāpatti，禪定狀態）中，從初禪可以無間地生起六種禪定，即自身禪定、第二禪定、第三禪定的凈禪定和無漏禪定。從無所有處（Ākiñcanyāyatana，四空定之一）可以無間地生起七種禪定，即自身以下的六種禪定，以及上方禪定層次的凈禪定。從第二禪定可以無間地生起八種禪定，即自身以上的六種禪定，以及下方禪定層次的兩種禪定（識無邊處和空無邊處）。從識無邊處（Vijñānānantyāyatana，四空定之一）可以無間地生起九種禪定，即自身以下的六種禪定，以及上方禪定層次的三種禪定。從第三空和第四空可以無間地生起十種禪定，即上方和下方的八種禪定，以及自身禪定層次的兩種禪定。類智（dharmānusāri-jñāna，一種智慧）可以無間地生起無色界禪定，法智（anvaya-jñāna，一種智慧）則不然，因為所依賴的緣不同。從凈禪定等至所生的情況也是如此，但各自也包括從自身禪定層次生起染污禪定。因此，從有頂（Bhavāgra，非想非非想處）的凈禪定可以無間地生起六種禪定，即自身的凈禪定和染污禪定，以及下方的凈禪定和無漏禪定。從初禪可以無間地生起七種禪定，從無所有處生起八種，從第二禪定生起九種，從識處生起十種，其餘情況生起十一種。從染污禪定等至可以生起自身的凈禪定和染污禪定，以及生起下一個較低禪定層次的凈禪定。這是因為受到自身禪定層次煩惱的逼迫，對於較低的凈禪定也會生起尊重之心。因此，會有從染污禪定生起下一個較低凈禪定的情況。因為染污禪定與無漏禪定極端相反，所以不會生起無漏禪定。如果對於染污和凈禪定能夠正確瞭解，就可能從染污禪定轉而生起較低的凈禪定。那麼，這種凈禪定還是從凈禪定生起的，因為正確瞭解屬於凈禪定所攝。並非所有染污禪定都能正確瞭解，它們如何能從染污禪定生起凈禪定呢？這是因為先前的願力。即先前發願說：'寧願得到較低的凈禪定，也不需要較高的染污禪定。'先前的願力會隨著相續流轉，因此後來會從染污禪定生起較低的凈禪定。如同先前立下願望才去睡眠，到了預定的時間就能醒來一樣。如此所說的凈禪定生染污禪定，只是就處於禪定中的凈和染污而言。如果生起的是凈禪定或染污禪定，生染污禪定的情況就不是這樣了。即命終時，從生得的凈禪定，一一無間地生起一切染污禪定。如果從生得的染污禪定，一一無

【English Translation】 English version 'Good. From higher or lower dhyana levels to the third dhyana level.' 'The same applies to the sequential arising from pure dhyana, also including the arising of defilements from one's own dhyana level.' 'From defilements arise self-purified dhyana and defiled dhyana, as well as pure dhyana from the next lower dhyana level.' 'From pure dhyana at the time of death, one can be born into all dhyana levels; from defiled dhyana, one can only arise from lower defiled dhyana levels.'

'The Treatise says: The sequential arising of non-outflow dhyana can arise from higher or lower good dhyana levels; the word 'good' encompasses pure dhyana and non-outflow dhyana. Because non-outflow dhyana is extremely contrary to defiled dhyana, it will definitely not give rise to defiled dhyana. However, in higher or lower dhyana levels, one can only reach the third level at most, because one cannot transcend and arise into the fourth level. Therefore, in the seven Samāpattis (Samāpatti, meditative states) of non-outflow, from the first dhyana, one can uninterruptedly arise into six dhyanas, namely the pure and non-outflow dhyanas of oneself, the second dhyana, and the third dhyana. From the Realm of Nothingness (Ākiñcanyāyatana, one of the Four Formless Realms), one can uninterruptedly arise into seven dhyanas, namely the six dhyanas below oneself, and the pure dhyana of the upper dhyana level. From the second dhyana, one can uninterruptedly arise into eight dhyanas, namely the six dhyanas above oneself, and the two dhyanas of the lower dhyana level (the Realm of Infinite Consciousness and the Realm of Infinite Space). From the Realm of Infinite Consciousness (Vijñānānantyāyatana, one of the Four Formless Realms), one can uninterruptedly arise into nine dhyanas, namely the six dhyanas below oneself, and the three dhyanas of the upper dhyana level. From the third and fourth Formless Realms, one can uninterruptedly arise into ten dhyanas, namely the eight dhyanas above and below oneself, and the two dhyanas of one's own dhyana level. Discriminative Wisdom (dharmānusāri-jñāna, a type of wisdom) can uninterruptedly give rise to the Formless Realm dhyana, but Consequential Wisdom (anvaya-jñāna, a type of wisdom) cannot, because the conditions relied upon are different. The same applies to what arises from pure dhyana Samāpatti, but each also includes the arising of defiled dhyana from one's own dhyana level. Therefore, from the pure dhyana of the Peak of Existence (Bhavāgra, the Realm of Neither Perception Nor Non-Perception), one can uninterruptedly arise into six dhyanas, namely one's own pure and defiled dhyana, and the pure and non-outflow dhyana below. From the first dhyana, one can uninterruptedly arise into seven dhyanas, from the Realm of Nothingness, eight, from the second dhyana, nine, from the Realm of Consciousness, ten, and in other cases, eleven. From defiled dhyana Samāpatti, one can arise into one's own pure and defiled dhyana, as well as the pure dhyana of the next lower dhyana level. This is because, being oppressed by the afflictions of one's own dhyana level, one also develops respect for the lower pure dhyana. Therefore, there are cases where one arises from defiled dhyana into the next lower pure dhyana. Because defiled dhyana is extremely contrary to non-outflow dhyana, it will not give rise to non-outflow dhyana. If one can correctly understand defiled and pure dhyana, it is possible to transform from defiled dhyana and arise into lower pure dhyana. Then, this pure dhyana still arises from pure dhyana, because correct understanding is included within pure dhyana. Not all defiled dhyanas can correctly understand; how can they arise from defiled dhyana into pure dhyana? This is because of prior vows. That is, one previously vowed: 'I would rather attain lower pure dhyana than need higher defiled dhyana.' The power of prior vows flows along with the continuum, so later one will arise from defiled dhyana into lower pure dhyana. Just as one makes a vow before going to sleep, and can awaken at the appointed time, so too, the aforementioned pure dhyana giving rise to defiled dhyana only refers to the pure and defiled states within dhyana. If what arises is pure dhyana or defiled dhyana, the case of giving rise to defiled dhyana is not like this. That is, at the time of death, from the pure dhyana attained at birth, one uninterruptedly arises into all defiled dhyanas. If from the defiled dhyana attained at birth, one uninterruptedly

間能生自地一切下染不生上者。未離下故。所言從凈生無漏者。為一切種皆能生耶。不爾云何。頌曰。

凈定有四種　　謂即順退分　順住順勝進　　順抉擇分攝　如次順煩惱　　自上地無漏　互相望如次　　生二三三一

論曰。諸凈等至總有四種。一順退分攝。二順住分攝。三順勝進分攝。四順抉擇分攝。地各有四。有頂唯三。由彼更無上地可趣故。彼地無有順勝進分攝。於此四中唯第四分能生無漏。所以者何。由此四種有如是相順退分。能順煩惱順住分。能順自地順勝進分。能順上地順抉擇分。能順無漏。故諸無漏唯從此生。有餘師言。順退分者住彼可退。順住分者住彼不退。亦不勝進順勝進分者住彼能勝進。順抉擇分者住彼起聖道。有言住彼順通達諦。由此無間能入離生。應知此中決定義者。謂諸聖道必此無間生。非此無間必能生聖道。若異此者。是則應說唯世第一法名順抉擇分。有餘師言。順退分者。與諸煩惱下上相雜。染凈展轉現在前故。順住分者。能以種種粗等行相棄背下地靜等行相攝受自地。順勝進分者。觀自地過上地功德。順抉擇分者。如暖頂忍世第一法無漏無間何分現前。有說通三。除順退分。理實唯二。謂后二種諸有修習超等至等。唯順抉擇最堅勝故。諸瑜伽師作如是說。若觀

【現代漢語翻譯】現代漢語譯本問：如果下地的一切染污能夠產生，而上地的染污不能產生，是因為還沒有離開下地的緣故嗎？如果說從清凈產生無漏，那麼一切種類都能產生嗎？如果不是，那是為什麼呢？頌文如下：

清凈禪定有四種，即是順退分，　順住順勝進，順抉擇分所攝。　如次第順煩惱，自上地無漏，　互相望如次第，生二三三一。

論：各種清凈等至總共有四種：一是順退分所攝，二是順住分所攝，三是順勝進分所攝，四是順抉擇分所攝。每一地各有四種，有頂地（Bhavagra）只有三種，因為該地沒有更高的地可以趨向。因此，該地沒有順勝進分所攝。在這四種中，只有第四種能產生無漏。為什麼呢？因為這四種有這樣的特性：順退分能順應煩惱，順住分能順應自地，順勝進分能順應上地，順抉擇分能順應無漏。因此，各種無漏唯獨從此產生。有其他論師說，順退分是指安住於此可以退轉，順住分是指安住於此不會退轉，也不會勝進，順勝進分是指安住於此能夠勝進，順抉擇分是指安住於此能夠生起聖道。有人說安住於此能夠順應通達真諦，因此無間地能夠進入離生。應該知道，這裡所說的決定義是指各種聖道必定在此無間產生，而不是指在此無間必定能夠產生聖道。如果不是這樣，那麼就應該說只有世第一法（laukikāgradharma）才叫做順抉擇分。有其他論師說，順退分是與各種煩惱、下地和上地相互雜染，染污和清凈交替顯現的緣故。順住分是能夠以種種粗糙等行相捨棄下地的寂靜等行相，攝受自地的緣故。順勝進分是觀察自地的過失和上地的功德的緣故。順抉擇分是如暖位（ūṣmagata）、頂位（mūrdhan）、忍位（kṣānti）、世第一法（laukikāgradharma）等，無漏無間時，哪一種分位現前？有人說通於三種，除了順退分。但實際上只有兩種，即后兩種。各種修習超等至等，唯獨順抉擇分最為堅固殊勝。各種瑜伽師（yogācāra）是這樣說的，如果觀察

【English Translation】 English version Question: If all defilements of a lower realm can arise, but defilements of a higher realm cannot, is it because one has not yet left the lower realm? If it is said that the 'non-outflow' (anāsrava) arises from purity, can all types arise? If not, why is that? The verse says:

Pure concentration has four types, Namely, those pertaining to decline, Maintenance, progress, and Those included in the 'decisive' division. In order, they accord with afflictions, The 'non-outflow' of the realm above, Relatively, in order, They produce two, three, three, and one.

Treatise: There are four types of pure 'attainments' (samāpatti) in total: first, those included in the 'declining' division; second, those included in the 'maintaining' division; third, those included in the 'progressive' division; and fourth, those included in the 'decisive' division. Each realm has four, except for the 'peak of existence' (Bhavagra), which has only three, because that realm has no higher realm to approach. Therefore, that realm does not have those included in the 'progressive' division. Among these four, only the fourth can produce the 'non-outflow'. Why is that? Because these four have such characteristics: the 'declining' division accords with afflictions, the 'maintaining' division accords with its own realm, the 'progressive' division accords with the realm above, and the 'decisive' division accords with the 'non-outflow'. Therefore, all 'non-outflows' arise only from this. Some teachers say that the 'declining' division means that one can decline from it; the 'maintaining' division means that one does not decline from it, nor does one progress; the 'progressive' division means that one can progress from it; and the 'decisive' division means that one can generate the 'holy path' (āryamārga) from it. Some say that one can accord with the 'penetration of truth' (satyābhisamaya) from it, and therefore one can enter 'separation from birth' (vivekaja) without interruption. It should be known that the 'decisive' definition here means that all 'holy paths' must arise without interruption from this, but it does not mean that one can necessarily generate the 'holy path' without interruption from this. If it were otherwise, then it should be said that only the 'highest mundane dharma' (laukikāgradharma) is called the 'decisive' division. Other teachers say that the 'declining' division is mixed with various afflictions, lower and higher realms, because defilement and purity alternately manifest. The 'maintaining' division is able to abandon the tranquility of the lower realms with various coarse aspects, and embrace its own realm. The 'progressive' division observes the faults of its own realm and the merits of the realm above. The 'decisive' division is like the 'warmth' (ūṣmagata), 'peak' (mūrdhan), 'forbearance' (kṣānti), and 'highest mundane dharma' (laukikāgradharma), when the 'non-outflow' is uninterrupted, which division manifests? Some say it applies to all three, except for the 'declining' division. But in reality, there are only two, namely the latter two. Those who cultivate 'transcendent attainments' (atikrama-samāpatti) and so on, only the 'decisive' division is the most firm and excellent. Various 'yogis' (yogācāra) say that if one observes

行者。于自地定。不善通達不恒安住。于上地定。不能欣求。數數現行順下地想。彼之等持名順退分。或由自地離染退得名順退分。成就此定補特伽羅名為退者。如成牛行說名為牛。兇勃難回說名牛行。于自地定耽著不捨。于上地定不能欣求。彼之等持名順住分。于自地定雖能多住。而不耽著。于上地定欣樂牽引。彼之等持名順勝進分。于自上定皆不耽著多住厭想。為欲令斷彼之等持。名順抉擇分。諸有安住順退分者。于廣大果心多繫縛。諸有安住順住分者。數住自定不能上求。諸有安住順勝進者。能展轉求所餘勝定。然勝進分總有二種。一者自地殊勝功德。二者上地殊勝功德。若能牽引彼名順勝進分。此有二類。或厭或欣。諸有安住順抉擇者。樂斷諸有樂修無漏。是名安住。四分者別。若順煩惱名順退分。諸阿羅漢寧有退理。非彼猶有順退分定。可令現行離染舍故。雖有此難而實無違。謂順住中有順退者。亦得建立順退分名。從彼有退如先已說。此四相望互相生者。初能生二。謂順退住。第二生三。除順抉擇。第三生三。除順退分。第四生一。謂自非余。有說亦生順勝進分。如上所言。凈及無漏。皆能上下超至第三。行者如何修超等至。加行成滿差別云何。頌曰。

二類定順逆　　均間次及超　至間超為成　

【現代漢語翻譯】現代漢語譯本：行者（修行者）。對於自己所處的禪定境界，不能很好地通達，不能恒常安住。對於更高的禪定境界，不能心生欣求。常常生起與較低禪定境界相應的想法。這樣的等持（專注狀態）被稱為『順退分』（退步的因素）。或者由於從自己所處的禪定境界退失了離染的功德，而被稱為『順退分』。成就這種禪定的補特伽羅（人）被稱為『退者』。就像成就了牛的習性就被稱為『牛』一樣，兇猛頑固難以馴服就被稱為『牛行』。對於自己所處的禪定境界，貪戀執著而不捨棄，對於更高的禪定境界，不能心生欣求。這樣的等持被稱為『順住分』（停滯的因素）。對於自己所處的禪定境界，雖然能夠長時間安住，但不貪戀執著。對於更高的禪定境界，心生歡喜並努力追求。這樣的等持被稱為『順勝進分』（進步的因素）。對於自己和更高的禪定境界，都不貪戀執著，長時間安住並生起厭離的想法。爲了想要斷除這些禪定境界，這樣的等持被稱為『順抉擇分』（決定的因素）。那些安住于順退分的人，內心常常被廣大的果報所束縛。那些安住于順住分的人，常常安住于自己的禪定境界，不能向上追求。那些安住于順勝進分的人，能夠輾轉尋求其餘更殊勝的禪定境界。然而，勝進分總共有兩種：一是自己所處禪定境界的殊勝功德，二是更高禪定境界的殊勝功德。如果能夠牽引向上，那便被稱為順勝進分。這又有兩種情況：或者厭離，或者欣喜。那些安住于順抉擇分的人，樂於斷除各種有漏法，樂於修習無漏法。這就是所謂的安住四分者的區別。如果順應煩惱，就稱為順退分。阿羅漢（已證悟者）難道會有退步的道理嗎？他們難道還會有順退分的禪定，可以令其現行嗎？因為他們已經捨棄了離染的功德。雖然有這樣的疑問，但實際上並沒有矛盾。也就是說，在順住分中，也有順退的因素，也可以建立順退分的名義。從那裡退失，就像先前已經說過的。這四種因素相互依存，相互產生。最初的順退分能夠產生兩種：順退和順住。第二種順住分能夠產生三種，除了順抉擇分。第三種順勝進分能夠產生三種，除了順退分。第四種順抉擇分能夠產生一種，就是自己，而不是其他的。有人說，它也能產生順勝進分，就像上面所說的，清凈和無漏，都能夠上下超越，直至第三地。修行者如何修習超越的等至？加行（修行）圓滿的差別是什麼？頌曰：二類定順逆，均間次及超，至間超為成

【English Translation】 English version: Practitioner (one who practices). Regarding the samadhi (state of concentration) of one's own level, one is not skilled in thoroughly understanding it, nor can one dwell in it constantly. Regarding the samadhi of a higher level, one cannot generate joyful aspiration. One frequently manifests thoughts corresponding to the lower samadhi. Such a samadhi is called 'Hinabhāgīya' (factor of decline). Or, due to losing the merit of detachment from one's own samadhi, it is called 'Hinabhāgīya'. The pudgala (person) who has attained this samadhi is called a 'decliner'. Just as one who has attained the habits of a cow is called a 'cow', and one who is fierce, stubborn, and difficult to tame is called 'cow-like behavior'. Regarding one's own samadhi, one is attached and clinging, unwilling to abandon it; regarding the samadhi of a higher level, one cannot generate joyful aspiration. Such a samadhi is called 'Sthitibhāgīya' (factor of stagnation). Regarding one's own samadhi, although one can dwell in it for a long time, one is not attached to it. Regarding the samadhi of a higher level, one generates joy and strives to attain it. Such a samadhi is called 'Viśeṣabhāgīya' (factor of progress). Regarding both one's own and higher samadhis, one is not attached, dwells in them for a long time, and generates thoughts of aversion. In order to abandon these samadhis, such a samadhi is called 'Nirvedhabhāgīya' (factor of penetration). Those who abide in Hinabhāgīya are often bound by vast retributions in their minds. Those who abide in Sthitibhāgīya often dwell in their own samadhi and cannot seek higher. Those who abide in Viśeṣabhāgīya are able to seek other more excellent samadhis in turn. However, there are two types of Viśeṣabhāgīya in total: one is the excellent merit of one's own samadhi, and the other is the excellent merit of a higher samadhi. If it can lead upwards, it is called Viśeṣabhāgīya. This has two situations: either aversion or joy. Those who abide in Nirvedhabhāgīya are happy to abandon all contaminated dharmas (phenomena) and are happy to cultivate uncontaminated dharmas. This is the so-called distinction of those who abide in the four factors. If it accords with afflictions, it is called Hinabhāgīya. Do Arhats (enlightened beings) have a reason to decline? Do they still have Hinabhāgīya samadhi that can be manifested? Because they have abandoned the merit of detachment. Although there is such a question, there is actually no contradiction. That is to say, in Sthitibhāgīya, there are also factors of decline, and the name Hinabhāgīya can also be established. Declining from there is as previously stated. These four factors are interdependent and mutually arise. The initial Hinabhāgīya can produce two: Hinabhāgīya and Sthitibhāgīya. The second Sthitibhāgīya can produce three, except for Nirvedhabhāgīya. The third Viśeṣabhāgīya can produce three, except for Hinabhāgīya. The fourth Nirvedhabhāgīya can produce one, which is oneself, and not others. Some say that it can also produce Viśeṣabhāgīya, just as mentioned above, purity and non-outflow can both transcend up and down, up to the third level. How does a practitioner cultivate transcendent samadhi? What are the differences in the completion of the preparatory practices? Verse: Two kinds of samadhi, forward and reverse, equal, intermediate, sequential, and transcendent, reaching intermediate and transcendent is completion.

三洲利無學

論曰。本善等至分為二類。一者有漏。二者無漏。往上名順。還下名逆。同類名均。異類名間。相鄰名次。越一名超。謂觀行者修超定時。先於有漏八地等至。順逆均次現前數習。次於無漏七地等至。順逆均次現前數習。次於有漏無漏等至。順逆間次現前數習。次於有漏順逆均超現前數習。次於無漏順逆均超現前數習。是名修習超加行滿。後於有漏無漏等至。順逆間超名超定成。此中超者。謂頓超二。一者超地。二者超法。唯能超一故至第三。遠故無能超入第四。修超等至唯欲三洲。除北俱盧。然通男女。不時解脫諸阿羅漢。要得無諍妙愿智等。邊際定者能超非余。定自在故。無煩惱故。時解脫者。雖無煩惱定不自在。諸見至者雖定自在。有餘煩惱。故皆不能修超等至。勝解作意不能無間修超等至勢力劣故。此諸等至依何身起。頌曰。

諸定依自下　　非上無用故　唯生有頂聖　　起下盡余惑

論曰。諸等至起依自下身。依上地身無容起下。上地起下無所用故。自有勝定故。下勢力劣故。已棄捨故。可厭毀故。總相雖然。若委細說。聖生有頂必超無漏。無所有處為儘自地。所餘煩惱自無聖道。欣樂起故唯無所有。最鄰近故起彼現前盡余煩惱。離無漏道必無有能。斷彼余惑成阿羅漢。

【現代漢語翻譯】現代漢語譯本三洲利無學

論曰：根本定和加行定分為兩類：一是有漏，二是無漏。向上稱為『順』，向下稱為『逆』，同類稱為『均』，異類稱為『間』，相鄰稱為『次』，超過一個稱為『超』。意思是說，觀行者修習超越定時，先對於有漏的八地等至（指色界四禪和無色界四空定），按順、逆、均、次的順序使其現前並數數修習；然後對於無漏的七地等至（指除了無所有處定之外的色界四禪、無色界三空定），按順、逆、均、次的順序使其現前並數數修習；然後對於有漏和無漏的等至，按順、逆、間的順序使其現前並數數修習；然後對於有漏的順、逆、均、超使其現前並數數修習；然後對於無漏的順、逆、均、超使其現前並數數修習。這稱為修習超越加行圓滿。之後對於有漏和無漏的等至，按順、逆、間、超的順序，稱為超越定成就。這裡所說的『超』，是指頓超兩種：一是超地，二是超法。只能超一種，所以到達第三地。因為距離遙遠，所以不能超入第四地。修習超越等至，只有欲界、色界、無色界三洲可以，除了北俱盧洲（Uttarakuru）。而且通於男女。不時解脫的諸阿羅漢（Arhat），需要得到無諍智、妙愿智等，才能修習邊際定，其他阿羅漢不能。因為他們有定的自在力，而且沒有煩惱。時解脫的阿羅漢，雖然沒有煩惱，但定的力量不自在。諸見至者，雖然定的力量自在，但還有剩餘的煩惱。所以都不能修習超越等至。勝解作意不能無間地修習超越等至，因為勢力弱。這些等至依什麼身而生起？

頌曰：

諸定依自下，非上無用故；唯生有頂聖，起下盡余惑。

論曰：各種等至的生起，依賴於自身或下地的身體。依賴於上地的身體，不可能生起下地的等至。因為上地生起下地沒有用處。因為自身有殊勝的定，因為下地的勢力弱，因為已經棄捨了下地，因為下地是可厭惡的。總的來說是這樣，如果詳細地說，聖者生於有頂天（Bhavagra），必定超越無漏定。以無所有處定（Akimchanyayatana）為儘自地煩惱。其餘的煩惱，自身沒有聖道，因為欣樂生起，所以只有無所有處定。因為最鄰近，所以生起該定使其現前，以盡除剩餘的煩惱。離開無漏道，必定沒有能力斷除剩餘的迷惑，成就阿羅漢。

【English Translation】 English version The Benefit of the Three Continents for the Non-Learner

Treatise: The fundamental samadhi and the access samadhi are divided into two categories: one is with outflows (asrava), and the other is without outflows (anasrava). Going upward is called 'sequential,' going downward is called 'reverse,' the same category is called 'equal,' different categories are called 'intervening,' adjacent is called 'successive,' and exceeding one is called 'transcending.' It means that when a practitioner cultivates the transcending samadhi, they first make the eight samadhis with outflows (referring to the four dhyanas of the Form Realm and the four formless attainments of the Formless Realm) appear in sequential, reverse, equal, and successive order, and repeatedly practice them. Then, they make the seven samadhis without outflows (referring to the four dhyanas of the Form Realm and the three formless attainments excluding the Realm of Neither Perception nor Non-Perception) appear in sequential, reverse, equal, and successive order, and repeatedly practice them. Then, they make the samadhis with and without outflows appear in sequential, reverse, and intervening order, and repeatedly practice them. Then, they make the sequential, reverse, equal, and transcending samadhis with outflows appear and repeatedly practice them. Then, they make the sequential, reverse, equal, and transcending samadhis without outflows appear and repeatedly practice them. This is called the completion of cultivating the transcending access practice. Afterward, for the samadhis with and without outflows, the order of sequential, reverse, intervening, and transcending is called the accomplishment of transcending samadhi. Here, 'transcending' refers to instantly transcending two things: one is transcending a realm, and the other is transcending a dharma. One can only transcend one, so they reach the third realm. Because it is far away, they cannot transcend into the fourth realm. Only the three continents of the Desire Realm, Form Realm, and Formless Realm can cultivate transcending samadhi, except for Uttarakuru (Uttarakuru). Moreover, it applies to both men and women. Arhats (Arhat) who are liberated out of season need to attain non-contention wisdom, wonderful aspiration wisdom, etc., to cultivate the marginal samadhi; others cannot. Because they have the power of samadhi and are without afflictions. Those who are liberated in season, although without afflictions, do not have the power of samadhi. Those who have attained the vision, although they have the power of samadhi, still have remaining afflictions. Therefore, they cannot cultivate transcending samadhi. The resolve-based attention cannot continuously cultivate transcending samadhi because its power is weak. Upon what body do these samadhis arise?

Verse:

All samadhis rely on the body below, because it is useless above; Only a saint born in the Peak of Existence can arise below to exhaust the remaining delusions.

Treatise: The arising of all samadhis relies on one's own body or the body of a lower realm. It is impossible to arise in a lower realm relying on the body of a higher realm. Because it is useless for a higher realm to arise in a lower realm. Because one has superior samadhi, because the power of the lower realm is weak, because one has already abandoned the lower realm, and because the lower realm is detestable. This is the general explanation, but if we speak in detail, a sage born in the Peak of Existence (Bhavagra) will surely transcend the samadhi without outflows. The Realm of Neither Perception nor Non-Perception (Akimchanyayatana) is the exhaustion of afflictions in one's own realm. For the remaining afflictions, one does not have the holy path, because delight arises, so only the Realm of Neither Perception nor Non-Perception exists. Because it is the closest, one arises in that samadhi to exhaust the remaining afflictions. Without the path without outflows, one certainly does not have the ability to cut off the remaining delusions and attain Arhatship.

是故有頂無漏無所有處依九地身。有漏無所有處依八地身。有漏無漏識無邊處依七地身。空無邊處依六地身。乃至初定依二地身。謂自及欲若成就依有漏如起無漏一切依九地身諸等至中誰緣何境。頌曰。

味定緣自系　　凈無漏遍緣　根本善無色　　不緣下有漏

論曰。味定但緣自地有漏法。以有漏法是所繫事故。所繫言顯是三有攝。不緣無漏法。愛行相轉故。若愛無漏應非煩惱。不緣上地法。愛界地別故。不緣下地法。已離彼貪故。凈及無漏俱能遍緣自上下地。有為無為皆為境故。有差別者。無記無為非無漏境。唯有於法說能遍緣無非所緣。前已說故根本地攝。善無色定不緣下地諸有漏法。以下地法不寂靜故。本善無色極寂靜故。由此理故經于無色皆言超越一切下地。于諸靜慮不如是說。以本無色不緣下系。是故於下說超越言。諸靜慮中有遍緣智。故於下地不言超越。既說超越色想等言。故知但依超所緣說。若此超越為顯離系。應說超一切。非唯色想等。又靜慮中應言超越。自上地法無不能緣。雖亦能緣下地無漏。而但緣類不緣法品。以但能緣自全治故。法非全治。如先已說。又法品道于無色界。雖能對治是客非主。亦不能緣下地法滅。既遮無色根本緣下義準近分有緣下能彼無間道必緣下故。味凈無漏

三等至中。何等力能斷諸煩惱。頌曰。

無漏能斷惑　　及諸凈近分

論曰。諸無漏定皆能斷惑。本凈尚無能。況諸染能斷。謂本凈定不能斷下。已離染故不能斷上。以勝己故。不能斷自與自地惑。同一縛故。又自於自非對治故。若凈近分亦能斷惑。以皆能斷次下地故。中間攝凈亦不能斷。近分有幾何受相應。于味等三為皆具不。頌曰。

近分八舍凈　　初亦聖惑三

論曰。諸近分定亦有八種。與八根本為入門故。一切唯一舍受相應。作功用轉故。未離下怖故。此八近分皆凈定攝。唯初近分亦通無漏。皆無有味離染道故。上七近分無無漏者。于自地法不厭背故。唯初近分通無漏者。于自地法能厭背故。此地極鄰近。多災患界故。以諸欲貪由尋伺起。此地猶有尋伺隨故。若爾何緣毗婆沙說。諸近分地有結生心。非無染心有結生理。故應近分。有味相應。今於此中遮有定染不遮生染。故不相違。或有餘師作如是說。初近分定亦有定染。未起根本。亦貪此故。由此未至具有三種。中間靜慮與諸近分。為無別義為亦有殊。義亦有殊。謂諸近分是離染道。入根本因。中間不然。復有別義。頌曰。

中靜慮無尋　　具三唯舍受

論曰。初本近分尋伺相應。上七定中皆無尋伺。唯中靜慮有伺無尋。故

【現代漢語翻譯】現代漢語譯本：三等至於中等。什麼力量能夠斷除各種煩惱？用頌文概括說：

『無漏定能斷除迷惑，以及各種清凈的近分定。』

論述說：各種無漏的禪定都能斷除迷惑。本來的清凈禪定尚且不能斷除迷惑，更何況各種染污的禪定能夠斷除迷惑呢？所謂的本凈定不能斷除下地的煩惱，因為已經離開了下地的染污；也不能斷除上地的煩惱，因為它不如上地殊勝；不能斷除自身和自身所在地的煩惱，因為它們是同一束縛；而且自身對於自身不是對治。如果清凈的近分定也能斷除迷惑，因為它都能斷除緊挨著的下地的煩惱。中間禪定所攝的清凈定也不能斷除煩惱。

近分定與幾種感受相應？對於味等三種感受是否都具備？用頌文概括說：

『近分定有八種，都與舍受相應，清凈定也如此；最初的近分定也通於聖道和惑道這三種。』

論述說：各種近分定也有八種，因為它們是進入八種根本定的入門。一切近分定都只與舍受相應，因為它們是作功用而轉起的，而且還沒有離開下地的怖畏。這八種近分定都屬於清凈定所攝。只有最初的近分定也通於無漏定，因為它們都沒有味受，是離染之道。上面的七種近分定沒有無漏定，因為它們對於自身所在地的法沒有厭惡背離。只有最初的近分定通於無漏定，因為它對於自身所在地的法能夠厭惡背離。這個地方極其鄰近，是多災多患的境界。因為各種欲貪由尋伺生起，這個地方仍然有尋伺跟隨。

如果這樣，那麼為什麼《毗婆沙論》說，各種近分地有結生心（指生命開始時的心識活動）？如果沒有染污心，就沒有結生的道理，所以近分定應該與味受相應。現在在這裡遮止的是有禪定染污，而不是遮止生染，所以不相違背。或者有其他論師這樣說，最初的近分定也有禪定染污，因為還沒有生起根本定，也貪著這個近分定。由此，未至定具有三種。中間靜慮與各種近分定，是沒有區別，還是也有不同？也有不同。所謂的各種近分定是離染之道，是進入根本定的原因，中間靜慮不是這樣。還有其他的不同。用頌文概括說：

『中間靜慮沒有尋，具備三種，只有舍受。』

論述說：最初的根本定和近分定與尋伺相應，上面的七種禪定中都沒有尋伺。只有中間靜慮有伺無尋。所以。

【English Translation】 English version: The third grade reaches the middle. What power can sever all afflictions? A verse says:

'Non-outflow (Anāsrava) can sever delusion, and all pure proximity concentrations (凈近分).'

Treatise says: All non-outflow concentrations can sever delusion. The originally pure cannot sever. How much more so can the defiled sever? The so-called originally pure concentration cannot sever the lower, because it has already departed from the defilement of the lower; it cannot sever the higher, because it is superior to itself; it cannot sever itself and the afflictions of its own realm, because they are the same bond; moreover, oneself is not the antidote to oneself. If the pure proximity concentration can also sever delusion, it is because it can sever the next lower realm. The pure included in the intermediate cannot sever.

How many feelings are associated with proximity concentration? Are all three, such as taste, etc., fully present? A verse says:

'Proximity has eight, abandoning purity, the first also holy, delusion, three.'

Treatise says: There are also eight kinds of proximity concentrations, because they are the entrance to the eight fundamental concentrations. All are associated with only one feeling, abandonment, because they arise from effort and have not yet departed from the fear of the lower. These eight proximity concentrations are all included in pure concentration. Only the first proximity concentration also communicates with non-outflow, because all have no taste and are the path of departing from defilement. The upper seven proximity concentrations have no non-outflow, because they do not厭背 (厭惡背離) their own realm's dharmas. Only the first proximity concentration communicates with non-outflow, because it can 厭背 (厭惡背離) its own realm's dharmas. This place is extremely close, and is a realm of many disasters. Because all desires and greed arise from seeking and investigation (尋伺), this place still has seeking and investigation following.

If so, then why does the Vibhāṣā say that there are rebirth minds (結生心, the mind at the moment of conception) in the various proximity concentration grounds? If there is no defiled mind, there is no reason for rebirth, so proximity concentration should be associated with taste. Now, what is being prevented here is the defilement of concentration, not the defilement of birth, so there is no contradiction. Or some other teachers say that the first proximity concentration also has the defilement of concentration, because it has not yet arisen from the fundamental concentration and is also attached to this proximity concentration. Therefore, the 未至 (unreached) has three kinds. Is there no difference between the intermediate 靜慮 (dhyāna) and the various proximity concentrations, or are there also differences? There are also differences. The so-called various proximity concentrations are the path of departing from defilement and the cause of entering the fundamental concentration, but the intermediate 靜慮 (dhyāna) is not like this. There are also other differences. A verse says:

'Intermediate 靜慮 (dhyāna) has no seeking, possesses three, only abandonment feeling.'

Treatise says: The first fundamental concentration and proximity concentration are associated with seeking and investigation, but none of the upper seven concentrations have seeking and investigation. Only the intermediate 靜慮 (dhyāna) has investigation but no seeking. Therefore.

彼勝初未及第二。依此義故立中間名。由此上無中間靜慮。一地升降無如此故。謂中間定初靜慮攝。而有差別。謂此減尋上立中間。減何成異。故中間定初有上無。豈不契經說七依定。寧知別有未至中間。由有契經及正理故。且有未至。如契經言。諸有未能入初定等。具足安住而由聖慧。于現法中得諸漏盡。若無未至聖慧依何。又蘇使摩契經中說。有慧解脫者。不得根本定。豈不依定成慧解脫。由此證知。有未至定。有中間定。如契經說。有尋伺等三三摩地。經說初定與尋伺俱。第二等中尋伺皆息。若無中靜慮。誰有伺無尋。以心心所漸次息故。理應有定有伺無尋。又大梵王是世界主。離中間定誰為勝因。由此證知。有中間定。然佛不數說有未至中間。以二即初靜慮攝故。說初靜慮即已說彼唯初近分名未至者。為欲簡別余近分故。非此近分乘先定起。又非住此已起愛味。依如是義立未至名。非上定邊亦名未至。皆乘先定勢力引生。及住彼時已起味故。毗婆沙者作如是說。未至本地立未至名。是本地德未現前義。此中間定具味等三。以別系屬一生處故。謂極修習中間定者。未來當在大梵處生。故亦具三。如根本定。非根本地起愛貪。彼如所味有別能味亦別故。此有勝德可愛味故。無漏定生亦漸減故。此亦一向舍受相應。

【現代漢語翻譯】現代漢語譯本彼勝過初禪但不及第二禪。因此，安立了『中間』這個名稱。由於這個原因，更高的禪定中沒有『中間靜慮』（指中間禪）。因為沒有像這樣在一地中升降的情況。也就是說，『中間定』屬於初禪的範圍，但又有所差別。這個差別在於，『中間定』減少了尋（粗略的思考）而高於初禪。減少什麼而形成差別呢？因此，『中間定』具有初禪有而更高禪定沒有的特點。難道契經中沒有說『七依定』嗎？怎麼知道有『未至定』（指未到地定）和『中間定』呢？因為有契經和正理的緣故。首先說『未至定』，如契經所說：『有些人未能進入初禪等，具足安住，但通過聖慧，在現世中證得諸漏盡。』如果沒有『未至定』，聖慧依靠什麼呢？又在蘇使摩契經中說，有慧解脫者，不得根本定。難道不是依靠禪定成就慧解脫嗎？由此可以證明，有『未至定』。有『中間定』，如契經所說：『有尋伺等三種三摩地（禪定）。』經中說初禪與尋伺俱生，第二禪等中尋伺都止息。如果沒有『中間靜慮』，誰具有伺（細微的思考）而沒有尋呢？因為心和心所逐漸止息的緣故，理應有具有伺而沒有尋的禪定。而且，大梵天王是世界之主，如果沒有『中間定』，誰能成為勝因呢？由此可以證明，有『中間定』。然而，佛陀不常說有『未至定』和『中間定』，因為這二者都屬於初禪的範圍。說初禪就已經包含了它們。只有初禪的近分定才被稱為『未至』，這是爲了區別于其他的近分定。這個近分定不是依靠先前的禪定而生起，也不是安住於此而生起愛味（貪愛）。依據這樣的意義安立『未至』這個名稱。更高的禪定邊沿不能稱為『未至』，因為它們都是依靠先前的禪定勢力而生起，並且安住于彼時已經生起愛味。毗婆沙師這樣說，『未至』在本地安立『未至』這個名稱，是本地的功德尚未顯現的意思。這個『中間定』具有味（樂受）等三種。因為它特別系屬於一生之處。也就是說，極度修習『中間定』的人，未來將生在大梵天處。所以也具有這三種，如同根本定。根本地不起愛貪，因為所味和能味是不同的。這個『中間定』具有殊勝的功德，可愛味，而且無漏定生起時也逐漸減少。這個『中間定』也一向與舍受相應。

【English Translation】 English version It surpasses the first Dhyana (meditative absorption) but does not reach the second. Therefore, the name 'intermediate' is established. Because of this meaning, there is no 'intermediate Dhyana' in higher Dhyanas. There is no such rising and falling within one level. That is, 'intermediate Samadhi (meditative concentration)' is included in the first Dhyana, but there are differences. The difference is that 'intermediate Samadhi' reduces Vitarka (initial application of thought) and is higher than the first Dhyana. What is reduced to form the difference? Therefore, 'intermediate Samadhi' has what the first Dhyana has but higher Dhyanas do not. Doesn't the Sutra say 'seven dependencies of Samadhi'? How do we know there are 'Anagamy (approaching Samadhi)' and 'intermediate Samadhi'? Because there are Sutras and valid reasoning. First, regarding 'Anagamy', as the Sutra says: 'Some people are unable to enter the first Dhyana, etc., but fully abide and, through noble wisdom, attain the exhaustion of defilements in this life.' If there is no 'Anagamy', what does noble wisdom rely on? Also, in the Susima Sutra, it is said that those who are liberated by wisdom do not attain fundamental Samadhi. Isn't liberation by wisdom achieved by relying on Samadhi? From this, it can be proven that there is 'Anagamy'. There is 'intermediate Samadhi', as the Sutra says: 'There are three Samadhis, including Vitarka and Vicara (sustained application of thought).' The Sutra says that the first Dhyana arises with Vitarka and Vicara, while in the second Dhyana, etc., both Vitarka and Vicara cease. If there is no 'intermediate Dhyana', who has Vicara but no Vitarka? Because the mind and mental factors gradually cease, there should be Samadhi with Vicara but no Vitarka. Moreover, the Great Brahma King is the lord of the world. Without 'intermediate Samadhi', who can be the superior cause? From this, it can be proven that there is 'intermediate Samadhi'. However, the Buddha does not often speak of 'Anagamy' and 'intermediate Samadhi' because both are included in the first Dhyana. Saying the first Dhyana already includes them. Only the near-absorption of the first Dhyana is called 'Anagamy', which is to distinguish it from other near-absorptions. This near-absorption does not arise by relying on the previous Samadhi, nor does it arise with craving while abiding in it. Based on this meaning, the name 'Anagamy' is established. The edge of higher Dhyanas cannot be called 'Anagamy' because they all arise by relying on the power of the previous Samadhi, and craving has already arisen while abiding in them. The Vaibhashikas say that 'Anagamy' establishes the name 'Anagamy' in the local ground, meaning that the merits of the local ground have not yet manifested. This 'intermediate Samadhi' has three things, including taste (pleasant feeling). Because it is particularly related to the place of one lifetime. That is, those who extremely cultivate 'intermediate Samadhi' will be born in the Great Brahma heaven in the future. Therefore, it also has these three, like fundamental Samadhi. Craving does not arise in the fundamental ground because what is tasted and what can taste are different. This 'intermediate Samadhi' has superior merits, a lovely taste, and the arising of undefiled Samadhi gradually decreases. This 'intermediate Samadhi' is also always associated with neutral feeling.

無三識身故無樂受。無喜受者已不共初。然于初貪未能離故。又由自勉功用轉故。由此說為苦通行攝。非憂苦者已出欲故。由此一向舍受相應。此定能招大梵處果。多修習者為大梵故。已辯等至。云何等持。經說等持總有三種。一有尋有伺三摩地。二無尋唯伺三摩地三無尋無伺三摩地。如是三種相別云何。頌曰。

初下有尋伺　　中唯伺上無

論曰。前來因事屢辯此三。今於此中略顯別相。有尋有伺三摩地者。謂與尋伺相應等持。此初靜慮及未至攝。無尋唯伺三摩地者。謂唯與伺相應等持。此即中間靜慮地攝。無尋無伺三摩地者。謂非尋伺相應等持。此從第二靜慮近分乃至非想非非想攝。契經復說三種等持。一空三摩地。二無愿三摩地。三無相三摩地。如是三種相別云何。頌曰。

空謂空非我　　無相謂滅四　無愿謂餘十　　諦行相相應　此通凈無漏　　無漏三脫門

論曰。空三摩地。謂空非我二種行相相應等持。故說空等持近治有身見。身見亦有二行相故。謂空行相近治我所見。非我行相近治我見。觀法非我。名非我行相觀。此中無我。名空行相。由此空行相。近治我所見。以此中都無我。故此法非我所。無相三摩地。謂緣滅諦四種行相相應等持。涅槃離諸相故名無相。緣彼三摩地。得無

【現代漢語翻譯】現代漢語譯本：沒有三種識身（Sanjñāskandha，受、想、行三種精神活動的集合）的緣故，所以沒有樂受（Sukha vedanā，快樂的感受）。沒有喜受（Prīti vedanā，喜悅的感受）的人，已經不與初禪（Prathama Dhyana，色界的第一禪定）相應。然而，由於對初禪的貪愛未能斷除，又由於自己勉力修行，功用逐漸增長，因此被說為屬於苦通行（Duhkha Pratipad，艱難的修行道路）所攝。不是憂苦（Daurmanasya，憂愁和痛苦）的人，是因為已經出離了慾望的緣故，因此完全與舍受（Upekṣā vedanā，不苦不樂的感受）相應。這種禪定能夠招感大梵天（Mahābrahmā，色界初禪天的天主）的果報，多加修習的人是爲了成為大梵天。以上已經辨析了等至（Samāpatti，正受，與禪定相應的心理狀態）。什麼是等持（Samādhi，禪定）？經中說等持總共有三種：一、有尋有伺三摩地（Savitarka-savicāra-samādhi，有尋有伺的禪定）；二、無尋唯伺三摩地（Avitarka-vicāra-mātra-samādhi，無尋唯伺的禪定）；三、無尋無伺三摩地（Avitarka-avicāra-samādhi，無尋無伺的禪定）。這三種禪定的區別是什麼？頌文說：『初禪之下有尋伺，中間唯有伺，上界則無尋無伺。』論述：前面因為各種因緣已經多次辨析這三種禪定，現在在這裡簡略地顯示它們的區別。有尋有伺三摩地，是指與尋（Vitarka，粗略的思慮）和伺（Vicāra， सूक्ष्म思慮）相應的等持，屬於初禪和未至定（Anāgamya，未到地定，色界定之前的預備階段）所攝。無尋唯伺三摩地，是指只與伺相應的等持，屬於中間禪（Madhyama-dhyāna，中間禪定，位於初禪和二禪之間）所攝。無尋無伺三摩地，是指不與尋和伺相應的等持，屬於從第二禪近分（Dvitīya-dhyāna-samāpatti，二禪的近分定）乃至非想非非想處定（Naiva-saṃjñā-nāsaṃjñāyatana，無所有處天）所攝。契經中又說了三種等持：一、空三摩地（Śūnyatā-samādhi，空性的禪定）；二、無愿三摩地（Aṇimitta-samādhi，無愿的禪定）；三、無相三摩地（Apranihita-samādhi，無相的禪定）。這三種禪定的區別是什麼？頌文說：『空謂空與非我，無相謂滅諦四行相，無愿謂餘十種，與諦行相相應，此三通於凈與無漏，無漏即是三解脫門。』論述：空三摩地，是指與空（Śūnyatā，空性）和非我（Anātman，無我）兩種行相（Ākāra，觀察方式）相應的等持，所以說空等持能夠有效對治有身見（Satkāya-dṛṣṭi，認為五蘊之身是真實存在的錯誤見解）。有身見也有兩種行相，即空行相能夠有效對治我所見（Mamata，認為事物屬於我的錯誤見解），非我行相能夠有效對治我見（Ātmadrsti，認為有一個真實不變的我的錯誤見解）。觀察法不是我，名為非我行相。此中無我，名為空行相。由此空行相，能夠有效對治我所見，因為此中根本沒有我，所以此法不是我所擁有的。無相三摩地，是指緣于滅諦（Nirodha-satya，寂滅的真理）的四種行相相應的等持。涅槃（Nirvana，寂滅）遠離一切相，所以名為無相。緣于涅槃的禪定，能夠獲得無

【English Translation】 English version: Because there are no three aggregates of consciousness (Sanjñāskandha, the aggregates of feeling, perception, and mental formations), there is no pleasurable feeling (Sukha vedanā, pleasant sensation). One who does not have joyful feeling (Prīti vedanā, feeling of joy) is no longer associated with the first Dhyana (Prathama Dhyana, the first meditative state in the Form Realm). However, because the craving for the first Dhyana has not been eliminated, and also because of one's own diligent effort and increasing practice, it is said to be included in the painful path (Duhkha Pratipad, the difficult path of practice). One who is not sorrowful (Daurmanasya, sorrow and suffering) is because they have already gone beyond desire, and therefore is entirely associated with neutral feeling (Upekṣā vedanā, neither pleasant nor unpleasant sensation). This Samadhi (meditative state) can bring about the result of the Great Brahma realm (Mahābrahmā, the lord of the first Dhyana heaven in the Form Realm), and those who practice it extensively do so for the sake of becoming a Great Brahma. The Samāpatti (attainment, the mental state corresponding to meditation) has been discussed above. What is Samādhi (meditative concentration)? The Sutras say that there are three types of Samādhi in general: 1. Savitarka-savicāra-samādhi (Samadhi with initial and sustained thought); 2. Avitarka-vicāra-mātra-samādhi (Samadhi without initial thought, with sustained thought only); 3. Avitarka-avicāra-samādhi (Samadhi without initial and sustained thought). What are the differences between these three types of Samadhi? The verse says: 『Below the first Dhyana, there are initial and sustained thoughts; in the middle, there is only sustained thought; in the upper realms, there are neither initial nor sustained thoughts.』 Commentary: We have repeatedly discussed these three types of Samadhi due to various causes. Now, we will briefly show their differences here. Savitarka-savicāra-samādhi refers to the Samadhi that is associated with initial thought (Vitarka, coarse thought) and sustained thought (Vicāra, subtle thought). It belongs to the first Dhyana and the Anāgamya (preliminary stage before the Form Realm meditations). Avitarka-vicāra-mātra-samādhi refers to the Samadhi that is only associated with sustained thought. It belongs to the intermediate Dhyana (Madhyama-dhyāna, intermediate meditation, located between the first and second Dhyanas). Avitarka-avicāra-samādhi refers to the Samadhi that is not associated with initial and sustained thought. It belongs to the second Dhyana's near attainment (Dvitīya-dhyāna-samāpatti, the preliminary stage of the second Dhyana) up to the realm of neither perception nor non-perception (Naiva-saṃjñā-nāsaṃjñāyatana, the realm of neither perception nor non-perception). The Sutras also mention three types of Samadhi: 1. Śūnyatā-samādhi (Samadhi of emptiness); 2. Aṇimitta-samādhi (Signless Samadhi); 3. Apranihita-samādhi (Wishless Samadhi). What are the differences between these three types of Samadhi? The verse says: 『Emptiness means emptiness and non-self; signless means the four aspects of the truth of cessation; wishless means the remaining ten, corresponding to the aspects of the truths; these three are common to both pure and non-outflow; non-outflow is the three doors of liberation.』 Commentary: Śūnyatā-samādhi refers to the Samadhi that is associated with the two aspects of emptiness (Śūnyatā, voidness) and non-self (Anātman, no-self). Therefore, it is said that the Samadhi of emptiness can effectively counteract the view of a real self (Satkāya-dṛṣṭi, the false view that the five aggregates are a real self). The view of a real self also has two aspects, namely, the aspect of emptiness can effectively counteract the view of 'mine' (Mamata, the false view that things belong to me), and the aspect of non-self can effectively counteract the view of 'self' (Ātmadrsti, the false view that there is a real and unchanging self). Observing that the Dharma is not self is called the aspect of non-self. The absence of self in this is called the aspect of emptiness. Therefore, the aspect of emptiness can effectively counteract the view of 'mine', because there is fundamentally no self in this, so this Dharma is not something I possess. Apranihita-samādhi refers to the Samadhi that is associated with the four aspects of the truth of cessation (Nirodha-satya, the truth of cessation). Nirvana (Nirvana, cessation) is free from all signs, so it is called signless. The Samadhi that focuses on Nirvana can attain no

相名。相略有十。謂色等五。男女二種。三有為相。或復相者。是因異名。涅槃無因故名無相。或相謂世蘊上中下。涅槃異彼故名無相。無愿三摩地。謂緣余諦十種行相相應等持。十行相者。謂苦非常因集生緣道如行出。如是空等三三摩地。三摩地相雖無差別。而依對治意樂所緣。如其次第建立三種。由意樂故不願三有。理且可然有過患故。寧由意樂不願聖道。以諸聖道依屬有故。若爾何用修習聖道。以是涅槃能趣因故。非離聖道有得涅槃。為求涅槃故修聖道。道如船筏必應舍故。亦由意樂不願聖道故。緣道行相亦得無愿名。以本期心厭有為故。空非我相非所厭舍。以與涅槃相相似故。由此二行相。雖緣可厭法。不取可厭相。不得無愿名。此三等持通凈無漏。世出世間等持攝故。世間攝故。通十一地。出世攝者。唯通九地上七定邊無勝德故。于中無漏者名三解脫門。能與涅槃為入門故。非諸有漏法是真解脫門。性住世間違解脫故。三三摩地緣境別者。若有漏空緣一切法。若無漏空唯緣苦諦。無愿能緣苦集道諦。無相唯緣滅諦為境。三三摩地念住別者。無相唯法。余皆通四。契經復說三重等持。一空空三摩地。二無愿無愿三摩地。三無相無相三摩地。如是三種相別云何。頌曰。

重二緣無學　　取空非常相　後緣

【現代漢語翻譯】現代漢語譯本：相的定義。相略有十種：即色等五種（色、聲、香、味、觸五種感官對像），男女兩種（男性和女性），以及三種有為相（生、住、滅）。或者，相是因的另一種稱謂。涅槃沒有因，因此被稱為無相。或者，相指的是世間的上、中、下三蘊。涅槃與它們不同，因此被稱為無相。無愿三摩地（Apranihita-samadhi，不希求三摩地）是指緣于其他諦（苦、集、滅、道四聖諦）的十種行相（Anupassana，觀）相應的等持（Samadhi，禪定）。這十種行相是：苦、非常、因、集、生、緣、道、如、行、出。像這樣，空（Sunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）三種三摩地。三摩地的體相雖然沒有差別，但根據對治（Adhisthana，加持）、意樂（Adhyashaya，意願）和所緣（Alambana，對像）的不同，依次建立這三種三摩地。由於意樂的緣故，不願三有（欲有、色有、無色有），這個道理尚且可以理解，因為三有存在過患。但為什麼由於意樂而不願聖道（Aryamarga，八正道）呢？因為諸聖道依屬於有為法。如果這樣，修習聖道有什麼用呢？因為聖道是通往涅槃的能趣因。不離開聖道就無法獲得涅槃。爲了尋求涅槃，所以修習聖道。道如船筏，最終必定要捨棄。也由於意樂不願聖道的緣故，緣于道之行相也可以稱為無愿。因為本來的期望是厭離有為法。空和非我之相不是所厭惡和捨棄的，因為它與涅槃的體相相似。因此，這兩種行相雖然緣于可厭惡的法，但不取可厭惡之相，所以不得無愿之名。這三種等持通於凈（Lokiya，世間）、無漏（Lokuttara，出世間），因為它包含世間和出世間的等持。屬於世間的部分，通於十一地（欲界、色界、無色界）；屬於出世間的部分，只通於九地，因為在上七定（色界四禪、無色界四空定）的邊緣沒有殊勝的功德。其中，無漏的部分被稱為三解脫門（Trimoksha，三解脫門），因為它能作為進入涅槃的門徑。不是所有的有漏法都是真正的解脫門，因為它們與解脫的體性相違背，並且安住於世間。三種三摩地緣境的差別在於：有漏的空三摩地緣於一切法，無漏的空三摩地只緣于苦諦。無愿三摩地能緣于苦諦、集諦和道諦。無相三摩地只緣于滅諦作為對象。三種三摩地在念住（Smrtyupasthana，四念住）上的差別在於：無相三摩地唯是法念住，其餘兩種三摩地則通於四念住（身、受、心、法）。契經中又說了三重等持：一是空空三摩地，二是無愿無愿三摩地，三是無相無相三摩地。這三種的差別是什麼呢？頌曰：重二緣無學，取空非常相，後緣。

【English Translation】 English version: Definition of 'Sign' (Nimitta). There are roughly ten kinds of signs: the five aggregates of form, etc. (rupa, shabda, gandha, rasa, sparsa - form, sound, smell, taste, touch), the two genders (male and female), and the three conditioned characteristics (arising, abiding, ceasing). Alternatively, a sign is another name for a cause. Nirvana has no cause, therefore it is called 'signless'. Or, a sign refers to the upper, middle, and lower realms of existence. Nirvana is different from them, therefore it is called 'signless'. 'Signless Samadhi' (Apranihita-samadhi) refers to the samadhi that corresponds to the ten aspects (Anupassana - contemplation) related to the other truths (the Four Noble Truths: suffering, origin, cessation, path). These ten aspects are: suffering, impermanence, cause, accumulation, arising, condition, path, suchness, practice, and deliverance. Like this, the three samadhis of emptiness (Sunyata), signlessness (Animitta), and wishlessness (Apranihita). Although the nature of the three samadhis is not different, these three samadhis are established in sequence according to the different support (Adhisthana - empowerment), intention (Adhyashaya - aspiration), and object (Alambana - object of focus). Because of intention, not desiring the three realms of existence (desire realm, form realm, formless realm), this principle can be understood because the three realms have faults. But why, due to intention, not desire the Noble Path (Aryamarga - Eightfold Path)? Because all Noble Paths depend on conditioned phenomena. If so, what is the use of practicing the Noble Path? Because the Noble Path is the cause that leads to Nirvana. One cannot attain Nirvana without leaving the Noble Path. In order to seek Nirvana, one practices the Noble Path. The path is like a raft, which must eventually be abandoned. Also, because of the intention not to desire the Noble Path, focusing on the aspect of the path can also be called 'wishlessness'. Because the original expectation is to be disgusted with conditioned phenomena. Emptiness and the aspect of non-self are not what is hated and abandoned, because it is similar to the nature of Nirvana. Therefore, although these two aspects focus on hateful phenomena, they do not take on a hateful aspect, so they do not get the name 'wishlessness'. These three samadhis are common to pure (Lokiya - mundane) and non-outflow (Lokuttara - supramundane), because it includes mundane and supramundane samadhi. The part that belongs to the mundane is common to the eleven realms (desire realm, form realm, formless realm); the part that belongs to the supramundane is only common to the nine realms, because there are no superior merits on the edge of the upper seven concentrations (the four dhyanas of the form realm, the four formless absorptions of the formless realm). Among them, the non-outflow part is called the Three Doors of Liberation (Trimoksha), because it can serve as a gateway to Nirvana. Not all outflowing dharmas are true doors of liberation, because they contradict the nature of liberation and abide in the world. The difference in the objects of the three samadhis is that: the outflowing emptiness samadhi focuses on all dharmas, the non-outflowing emptiness samadhi only focuses on the truth of suffering. The wishless samadhi can focus on the truth of suffering, the truth of origin, and the truth of the path. The signless samadhi only focuses on the truth of cessation as its object. The difference between the three samadhis in mindfulness (Smrtyupasthana - Four Foundations of Mindfulness) is that: the signless samadhi is only the mindfulness of dharma, and the other two samadhis are common to the four mindfulnesses (body, feeling, mind, dharma). The sutras also speak of the three-fold samadhi: one is the emptiness of emptiness samadhi, the second is the wishlessness of wishlessness samadhi, and the third is the signlessness of signlessness samadhi. What is the difference between these three? Verse: The double two are related to the non-learner, taking the aspect of emptiness and impermanence, the latter is related to.

無相定　　非擇滅為靜　有漏人不時　　離上七近分

論曰。此三等持緣前空等取空等相。故立空空等名。空空等持緣前無學空三摩地取彼空相。空相順厭。勝非我故。謂彼先起無學等持。於五取蘊思惟空相。從此後起殊勝善根相應等持。緣前無學空三摩地思惟空相。于空取空。故名空空。如燒死屍以杖迴轉。尸既盡已杖亦應燒。如是由空燒煩惱已。復起空定厭舍前空。重空等持空行相后。起即復還與空行相相應。唯此最能順厭舍故。非我行相則不如是。見非我者。于諸有為法起厭背心不如見空故諸有已見諸法非我而於諸有猶生樂者。以于諸行中不審見空故。由此空定雖二行相俱。而但名空不說為非我。空于厭舍極隨順故。無愿無愿緣前無學無愿等持。取非常相。謂彼先起無學等持。於五取蘊中思惟非常相。從此後起殊勝善根相應等持。緣前無學無愿三摩地思惟非常相。于無願不願名無愿無愿。舉喻顯示。如前應知。重無愿等持非常行相後起。即復還與非常行相相應。唯此可能緣厭道故。非苦行相能緣聖道。聖道非苦趣苦滅故。苦法不能趣苦寂滅。亦非因等四能緣聖道。以聖道不能令苦續故。非道等四者此厭舍道故。非欣行相能為厭舍。豈不如無願不願聖道而作道等四。此亦應然。此例不然。無愿正厭有兼于

【現代漢語翻譯】現代漢語譯本無相定：以非擇滅（Nirvana，通過智慧力量使煩惱永不生起的滅盡）為寂靜。有漏之人（指還有煩惱的人）不能隨時離開上方七地（指色界和無色界）的近分定（指接近根本定的禪定）。

論曰：這三種等持（Samadhi，指空三摩地、無愿三摩地、無相三摩地）緣於之前的空等，取空等之相，所以立名為空、空等。空空等持緣於之前的無學空三摩地，取彼空相。空相順於厭離，勝於非我之觀。意思是說，先發起無學等持，對於五取蘊（色、受、想、行、識五種構成有漏生命的要素）思惟空相。從此之後，發起殊勝善根相應的等持，緣於之前的無學空三摩地，思惟空相。于空取空，所以名為空空。如同燒死屍後用木杖迴轉，屍體既然燒盡，木杖也應該燒掉。如此，通過空觀燒掉煩惱后，又生起空定，厭舍之前的空觀。重空等持在空行相之後生起，隨即又還與空行相相應。只有這樣才能最順於厭舍，而非我行相則不如是。見到非我者，對於諸有為法（指由因緣和合而成的、生滅變化的法）生起厭背之心不如見空。所以有些已經見到諸法非我，而對於諸有仍然生起樂著的人，是因為在諸行中沒有審察地見到空。由此，空定雖然空和非我兩種行相都有，但只名為空，不說為非我，因為空對於厭舍極其隨順。無愿：無愿緣於之前的無學無愿等持，取非常相。意思是說，先發起無學等持，於五取蘊中思惟非常相。從此之後，發起殊勝善根相應的等持，緣於之前的無學無愿三摩地，思惟非常相。于無願不願，名為無愿無愿。舉例顯示，如前應知。重無愿等持在非常行相之後生起，隨即又還與非常行相相應。只有這樣才可能緣于厭道（指通往厭離的道路），而非苦行相能緣聖道（指八正道）。聖道不是趣向苦，而是趣向苦的滅盡。苦法不能趣向苦的寂滅，也不是因等四者（指苦、集、滅、道四聖諦中的因、滅、道）能緣聖道，因為聖道不能令苦延續。非道等四者，是因為厭舍道。非欣行相能為厭舍。難道不如無願不願聖道而作為道等四嗎？這也應該如此。此例不然，無愿正厭有兼于

【English Translation】 English version The Samadhi of No-Sign: Takes Nirvana (Nirvana, the extinction achieved through the power of wisdom, where afflictions never arise again) as tranquility. Sentient beings with outflows (referring to those who still have afflictions) cannot always leave the Near-Attainment Samadhi (referring to the meditation close to the fundamental Samadhi) of the upper seven realms (referring to the Form Realm and Formless Realm).

Treatise says: These three Samadhis (referring to the Emptiness Samadhi, the Wishlessness Samadhi, and the Signlessness Samadhi) are based on the previous emptiness, etc., taking the characteristics of emptiness, etc., hence the names emptiness, emptiness, etc. The Emptiness of Emptiness Samadhi is based on the previous non-learning Emptiness Samadhi, taking its emptiness characteristic. The characteristic of emptiness is in accordance with aversion, superior to the contemplation of non-self. It means that first, the non-learning Samadhi is initiated, contemplating the characteristic of emptiness in the five aggregates of clinging (the five elements that constitute the outflowing life: form, feeling, thought, volition, and consciousness). After this, a Samadhi corresponding to superior roots of virtue is initiated, based on the previous non-learning Emptiness Samadhi, contemplating the characteristic of emptiness. Taking emptiness in emptiness, hence it is called Emptiness of Emptiness. It is like burning a corpse and turning it with a wooden stick; since the corpse is burned to ashes, the wooden stick should also be burned. Thus, after burning away afflictions through the contemplation of emptiness, the Emptiness Samadhi arises again, disliking and abandoning the previous contemplation of emptiness. The Repeated Emptiness Samadhi arises after the characteristic of emptiness, and then corresponds again with the characteristic of emptiness. Only this can be most in accordance with aversion and abandonment, while the characteristic of non-self is not like this. Seeing non-self, the arising of aversion towards all conditioned dharmas (referring to dharmas that arise and cease due to the combination of causes and conditions) is not as good as seeing emptiness. Therefore, some who have already seen that all dharmas are non-self, but still have attachment to existence, is because they have not thoroughly seen emptiness in all actions. Therefore, although the Emptiness Samadhi has both the characteristics of emptiness and non-self, it is only called emptiness, not non-self, because emptiness is extremely in accordance with aversion and abandonment. Wishlessness: Wishlessness is based on the previous non-learning Wishlessness Samadhi, taking the characteristic of impermanence. It means that first, the non-learning Samadhi is initiated, contemplating the characteristic of impermanence in the five aggregates of clinging. After this, a Samadhi corresponding to superior roots of virtue is initiated, based on the previous non-learning Wishlessness Samadhi, contemplating the characteristic of impermanence. Not wishing in wishlessness, hence it is called Wishlessness of Wishlessness. Giving an example to illustrate, as should be known before. The Repeated Wishlessness Samadhi arises after the characteristic of impermanence, and then corresponds again with the characteristic of impermanence. Only this can be based on the path of aversion (referring to the path leading to aversion), while the characteristic of suffering cannot be based on the Noble Path (referring to the Eightfold Path). The Noble Path does not lead to suffering, but to the extinction of suffering. The dharma of suffering cannot lead to the quiescence of suffering, nor can the four of cause, etc. (referring to the cause, extinction, and path in the Four Noble Truths) be based on the Noble Path, because the Noble Path cannot cause suffering to continue. Not the four of the path, etc., is because of abandoning the path. The characteristic of joy cannot be aversion and abandonment. Is it not like the non-wishing, non-wishing Noble Path, acting as the four of the path, etc.? This should also be so. This example is not correct, wishlessness is truly averse to existence and also includes

聖道起不願心故。謂前無愿正厭于有。聖道依有故兼不願。雖聖意樂說不願道。而於聖道非正憎厭。故亦能作道等四種。無愿無愿正憎厭道。故以非常觀道過失。道等行相無容厭道。是故於此不作彼四。無相無相即緣無學。無相三摩地非擇滅為境。以無漏法無擇滅故。但取靜相非滅妙離。謂彼先起無學等持。于擇滅中思惟靜相。從此後起殊勝善根相應等持。即緣無學無相三摩地非擇滅為境。思惟靜相。于無相滅復觀為無相。名無相無相。舉喻顯示。如前應知。重無相等持靜行相後起。即復還與靜行相相應。唯此能觀非擇滅故。非妙行相境無記故。非離行相以雖證得。彼非擇滅猶縛隨故。非滅行相。以非擇滅非永解脫一切苦故。又若觀滅濫非常故。所言靜者。唯顯止息。故非擇滅得有靜相。以修聖道經久劬勞。于彼息中便生樂想。故重無相取靜非余。重三等持唯是有漏。以于聖道生厭舍故。非無漏定厭舍聖道。二緣聖道取空非常。理可名為厭舍聖道。無相無相但緣無為作靜行相。何名厭道。此欣無學無相等持不轉之因。故名厭道。謂彼定起義作是言。無相等持不生為善。此既欣贊聖道不生。如何不名厭舍聖道。前無相定非此所緣。如何此名無相無相。或應許此定不緣非擇滅。但緣無學無相不生。此亦不然。準前釋故。謂

【現代漢語翻譯】現代漢語譯本『聖道起不願心故』，意思是說之前沒有愿的時候，正是厭惡于『有』（bhava，存在，輪迴）。『聖道依有故兼不願』，聖道依賴於『有』，所以也兼有不願。雖然聖者的意樂是說不願道，但是對於聖道並非真正地憎恨厭惡，所以也能作為『道』等四種（指道、如、跡、乘）。『無愿無愿正憎厭道』，所以用『非常』（anitya，無常）的觀點觀察道的過失，道等的行相沒有容納厭惡道的地方，因此對於此不作彼四種（指四種行相）。『無相無相即緣無學』，『無相』（animitta，無相）三摩地（samādhi，禪定）以非擇滅（pratisaṃkhyā-nirodha，通過智慧抉擇而達到的滅）為境界，因為無漏法沒有擇滅的緣故，只取靜相，不是滅、妙、離。意思是說，先發起無學的等持（samāhita，專注），在擇滅中思維靜相，從此之後發起殊勝善根相應的等持，就是緣無學的無相三摩地以非擇滅為境界，思維靜相，在無相滅中又觀為無相，名為『無相無相』。舉個比喻來顯示，如前面所說應該知道的，重複無相等持的靜行相之後發起，就是又還與靜行相相應，只有這個能觀察非擇滅的緣故，不是妙行相，因為境界是無記（avyākrta，不可記說）的緣故，不是離行相，因為雖然證得了，那個非擇滅仍然被束縛跟隨的緣故，不是滅行相，因為非擇滅不是永遠解脫一切痛苦的緣故，又如果觀察滅，就容易和『非常』混淆的緣故。所說的『靜』，只是顯示止息，所以非擇滅可以有靜相，因為修習聖道經過長久的勤勞，對於那個止息中就產生快樂的想法，所以重複無相取靜不是其他的。重複的三摩地只有是有漏（sāsrava，有煩惱）的，因為對於聖道產生厭惡捨棄的緣故，不是無漏定厭惡捨棄聖道，二者緣聖道取空和非常，道理上可以稱為厭惡捨棄聖道。『無相無相但緣無為作靜行相』，為什麼叫厭道呢？這是欣喜無學無相等持不轉的原因，所以叫厭道。意思是說，那個定發起的時候，心裡這樣想，無相等持不生是好的，這既然是欣贊聖道不生，怎麼能不叫厭舍聖道呢？前面的無相定不是這個所緣的，怎麼能叫這個是『無相無相』呢？或者應該允許這個定不緣非擇滅，只是緣無學無相不生，這也是不對的，按照前面的解釋，意思是說。

【English Translation】 English version 'Because the noble path gives rise to a mind of non-desire,' means that before there was desire, there was precisely aversion to 'bhava' (existence, samsara). 'Because the noble path relies on existence, it also includes non-desire,' the noble path relies on 'existence,' so it also includes non-desire. Although the intention of the noble ones is to speak of the path of non-desire, they do not truly hate or loathe the noble path, so it can also serve as the four types of 'path' (referring to path, suchness, trace, and vehicle). 'Non-desire, non-desire, truly hating and loathing the path,' therefore, using the view of 'anitya' (impermanence) to observe the faults of the path, the characteristics of the path, etc., do not accommodate the loathing of the path, so for this, the four types (referring to the four characteristics) are not made. 'Animitta, animitta, that is, conditioned by the no-more-learning,' 'animitta' (signless) samādhi (concentration) takes pratisaṃkhyā-nirodha (cessation through discernment) as its object, because the unconditioned dharma has no cessation through discernment, it only takes the aspect of stillness, not cessation, exquisiteness, or detachment. It means that first, the concentration of the no-more-learning is aroused, and the aspect of stillness is contemplated in cessation through discernment, and from this, the concentration corresponding to the excellent roots of virtue is aroused, which is the animitta samādhi conditioned by the no-more-learning, taking cessation through discernment as its object, contemplating the aspect of stillness, and in the signless cessation, it is again viewed as signless, called 'animitta, animitta'. To illustrate with a metaphor, as mentioned earlier, it should be known that after the aspect of stillness of repeated animitta concentration arises, it is again in accordance with the aspect of stillness, only this can observe cessation through discernment, not the aspect of exquisiteness, because the object is avyākrta (unspecified), not the aspect of detachment, because although it is attained, that cessation through discernment is still bound and followed, not the aspect of cessation, because cessation through discernment is not the eternal liberation from all suffering, and if cessation is observed, it is easy to confuse it with 'impermanence.' What is called 'stillness' only shows cessation, so cessation through discernment can have the aspect of stillness, because after practicing the noble path for a long time with diligence, a joyful thought arises in that cessation, so repeated signlessness takes stillness, not other things. Repeated samādhi is only sāsrava (with outflows), because aversion and abandonment arise towards the noble path, not unconditioned concentration that loathes and abandons the noble path, the two condition the noble path, taking emptiness and impermanence, and it can reasonably be called loathing and abandoning the noble path. 'Animitta, animitta, only conditions the unconditioned, making the aspect of stillness,' why is it called loathing the path? This is the reason for rejoicing in the non-reversal of the animitta concentration of the no-more-learning, so it is called loathing the path. It means that when that concentration arises, the mind thinks like this, it is good that animitta concentration does not arise, since this is rejoicing in the non-arising of the noble path, how can it not be called loathing and abandoning the noble path? The previous animitta concentration is not what this conditions, how can this be called 'animitta, animitta'? Or it should be allowed that this concentration does not condition cessation through discernment, but only conditions the non-arising of the animitta of the no-more-learning, this is also incorrect, according to the previous explanation, it means.

緣無相之非擇滅。此非擇滅亦離諸相。緣無相無相故。得無相無相名。緣無相境作靜行相。是故此定從境立名。唯三洲人能起此定。通依男女。以依女身亦能自在延促壽故。唯無學位。以有學者但欣聖道未能厭故。此亦非一切。唯不時解脫。以時解脫愛聖道故。依十一地除上七邊。以上七邊無勝德故。若在欲界從未至攝。聖道後起若在有頂。無所有攝聖道後生。余皆自地聖道後起。就總類說。此從法類苦滅四智無間而生。若就別說。欲界攝者非類後生。上界攝者非法後起。前二非滅後起第三非苦。後生余行相。後起此定故。應得此者。皆盡智時由離染得。後由加行方起現前。唯我世尊不由加行。順趣解脫起此現前。于道尚厭豈欣諸有。此後亦起聖道現前。然厭道故非無間起。欲界攝者是思所成。余修所成依定起故。契經復說四修等持。一為住現法樂修三摩地。二為得勝知見修三摩地。三為得分別慧修三摩地。四為諸漏永盡修三摩地。如是四種相別云何。頌曰。

為得現法樂　　修諸善凈慮　為得勝知見　　修凈天眼通　為得分別慧　　修諸加行善　為得諸漏盡　　脩金剛喻定

論曰。如契經說。有修等持。若習若修若多所作。得現樂住。乃至廣說。善言通攝凈及無漏。修諸善靜慮。得住現法樂。而經

【現代漢語翻譯】現代漢語譯本緣于無相的非擇滅（Pratisankhya-nirodha，通過智慧力而達到的滅盡狀態）。這種非擇滅也遠離各種相狀。因為緣于無相，並且沒有相狀，所以得到『無相無相』的名稱。緣于無相的境界，產生寂靜的行相。因此，這種禪定從其所緣的境界而得名。只有三洲（指欲界中的贍部洲、勝身洲、牛貨洲）的人能夠生起這種禪定。普遍來說，可以依男女之身而起，因為即使依女身也能自在地延長或縮短壽命。只有無學位（Arhat，阿羅漢）的人才能生起，因為有學位（指須陀洹、斯陀含、阿那含）的人只是欣求聖道，未能厭離世間。這種禪定也不是所有人都能生起，只有不時解脫者（Asamayavimukta，指那些不是通過持續的修行而是通過特定因緣獲得解脫的人）才能生起，因為時解脫者（Samayavimukta，指通過持續修行獲得解脫的人）喜愛聖道。所依的十一地（指欲界、色界四禪、無色界四空定以及未至定）中，要排除最上面的七邊地（指無色界的四空定以及有頂天）。因為最上面的七邊地沒有殊勝的功德。如果在欲界，則屬於未至定所攝；聖道在其後生起。如果在有頂天，則屬於無所有處定所攝；聖道在其後生起。其餘的則都是在各自的地上，聖道在其後生起。總的來說，這種禪定是從法類智、苦滅智四智的無間等流中產生。如果具體來說，欲界所攝的非類智後生，上界所攝的非法智後起。前二者不是滅智後起，第三者不是苦智後生，其餘的行相後起這種禪定。應該得到這種禪定的人，都是在盡智（Ksaya-jnana，斷盡煩惱的智慧）時，通過離染而得到，之後通過加行（努力修行）才能使其現前。只有我世尊（釋迦牟尼佛）不是通過加行，而是順應解脫而使這種禪定現前。對於道尚且厭離，又怎麼會欣求諸有呢？在這種禪定之後，也會生起聖道現前。然而，因為厭離道，所以不是無間生起。欲界所攝的是思所成，其餘的是修所成，因為是依禪定而生起。契經中又說了四種修習等持（Samadhi，禪定）。第一種是爲了安住于現法樂而修習三摩地（Samadhi，禪定）。第二種是爲了獲得殊勝的知見而修習三摩地。第三種是爲了獲得分別慧而修習三摩地。第四種是爲了諸漏（煩惱）永盡而修習三摩地。這四種的差別是什麼呢？頌說：　　爲了獲得現法樂，修習各種善凈的禪慮。　　爲了獲得殊勝知見，修習清凈的天眼通。　　爲了獲得分別慧，修習各種加行善。　　爲了獲得諸漏盡，修習金剛喻定（Vajropama-samadhi，如金剛般堅固的禪定）。　　論曰：如契經所說，有修習等持，如果習、如果修、如果多所作，就能獲得現樂住，乃至廣說。『善』字普遍包括了清凈和無漏。修習各種善的靜慮，就能獲得安住于現法樂。而經

【English Translation】 English version The non-arising due to the absence of characteristics (animitta Pratisankhya-nirodha). This non-arising is also devoid of all characteristics. Because it is based on the absence of characteristics, and because there are no characteristics, it is named 'absence of characteristics without characteristics'. Based on the realm of the absence of characteristics, it produces the aspect of tranquility. Therefore, this Samadhi (concentration) is named after the object it focuses on. Only people from the three continents (Jambudvipa, Purvavideha, and Aparagodaniya in the desire realm) can arise this Samadhi. Generally, it can be based on both male and female bodies, because even based on a female body, one can freely extend or shorten lifespan. Only those in the state of no-more-learning (Arhat) can arise it, because those in the state of learning (Srotapanna, Sakrdagamin, Anagamin) only rejoice in the holy path and have not yet become weary of the world. This Samadhi cannot be attained by everyone, only by those who are liberated out of season (Asamayavimukta), because those who are liberated in season (Samayavimukta) love the holy path. It relies on the eleven grounds (the desire realm, the four Dhyanas of the form realm, the four formless absorptions, and the state of neither perception nor non-perception), excluding the top seven borderlands (the four formless absorptions and the peak of existence). Because the top seven borderlands do not have superior merits. If in the desire realm, it is included in the Unreached (Aviruddha) Samadhi; the holy path arises after it. If in the peak of existence, it is included in the Nothingness (Akincanyayatana) Samadhi; the holy path arises after it. The rest all arise the holy path after it on their respective grounds. Generally speaking, this Samadhi arises from the uninterrupted flow of the four wisdoms of the Dharma-category, suffering-extinction. Specifically speaking, those included in the desire realm arise after the non-category wisdom, those included in the upper realms arise after the non-Dharma wisdom. The former two do not arise after the extinction wisdom, the third does not arise after the suffering wisdom, the remaining aspects arise after this Samadhi. Those who should attain this Samadhi all attain it through detachment at the time of the exhaustion of wisdom (Ksaya-jnana), and then manifest it through effort (practice). Only my World-Honored One (Sakyamuni Buddha) does not manifest this Samadhi through effort, but rather in accordance with liberation. If one is weary of the path, how could one rejoice in all existences? After this Samadhi, the holy path will also arise. However, because one is weary of the path, it does not arise without interruption. Those included in the desire realm are mind-made, the rest are cultivation-made, because they arise based on Samadhi. The Sutra also speaks of four Samadhis of cultivation. The first is to cultivate Samadhi in order to abide in the joy of the present Dharma. The second is to cultivate Samadhi in order to obtain superior knowledge and vision. The third is to cultivate Samadhi in order to obtain discriminating wisdom. The fourth is to cultivate Samadhi in order to exhaust all outflows (afflictions). What are the differences between these four? 　　To obtain the joy of the present Dharma, cultivate various virtuous and pure contemplations. 　　To obtain superior knowledge and vision, cultivate the pure divine eye. 　　To obtain discriminating wisdom, cultivate various virtuous practices. 　　To obtain the exhaustion of all outflows, cultivate the Vajropama-samadhi (diamond-like Samadhi). 　　Treatise says: As the Sutra says, there is cultivation of Samadhi, if one practices, if one cultivates, if one does much, one can obtain abiding in the joy of the present, and so on. The word 'virtuous' universally includes purity and non-outflow. Cultivating various virtuous quiet contemplations, one can obtain abiding in the joy of the present Dharma. And the Sutra

但說初靜慮者。于中樂想最增盛故。謂超欲界眾多過失。故於此中樂想增盛。如游砂磧熱渴疲勞。創飲濁水亦為勝樂。或聖道樂此具有故。謂具一切菩提分法四沙門果九斷遍知三界對治。又諸定首諸定樂因。是故偏說。豈不經說。如是苾芻。住此先受離生喜樂。後生梵眾受樂同此。何故不言住后法樂。詳此唯說現法樂者。為令棄捨樂現欲樂。說現定樂令其欣樂。或現樂住是后樂依。但說所依能依已顯。如契經說。先住此間入諸等至。後方生彼或現法樂。三乘皆住后樂不定。是故不說。謂或退墮。或上受生。或般涅槃。便不住故。雖諸靜慮即現法樂。依近分故說為得言。修近分力得根本故。或即依現樂說為得言。如言身子體。故無有過。有說。此定佛依自說。如說菩薩居贍部林。起初世間依無漏定。能引一切有情共樂。由此不說后法樂住。即由此故亦但說初。菩薩爾時唯得初故。若依諸定修天眼通。便能獲得殊勝知見。此依何義立知見名。本靜慮中有遍照智。此遍照故。立以見名。見體即知。故名知見。眼根名見。世所極成。為簡異彼。以知摽見。或即此見決斷所緣。故名為知。即亦名見。謂本靜慮是樂行道。不多劬勞而現前故。不劬勞故其體堅牢。由體堅牢故用決定。用決定故立以知名。見義如前。故名知見。為知為

見。修此等持即是為求決定照義。此亦善逝依自而說。謂為顯佛以天眼通觀諸有情死生險難。方為拔濟起靜慮等。故為知見修天眼通。有餘師言。為欲勝伏諸隨煩惱起勝知見。起此勝知見不離光明想。此光明想引天眼通。由天眼通得勝知見。若修三界諸加行善及無漏善得分別慧。謂從欲界乃至有頂。諸聞思修所成善法。及餘一切無漏有為。總說名為加行善法。修此善法能引慧生。于諸境中差別而轉。故言修此得分別慧。如說善逝住二尋思。能如實知諸受起等。此顯修善得分別慧。說加行言為簡生得。非修習生得。得未曾得故。若脩金剛喻定。便得諸漏永盡。謂若修習第四靜慮金剛喻定並隨轉法。便能獲得諸漏永盡。第四靜慮佛依自說。無上菩提依此得故。金剛喻定頓證漏盡引盡智生。是故偏說。有說。一切有頓斷治。第四靜慮皆此所攝。此經所說。若習若修若多所作。義差別者。為欲顯示習修得修。所治更遠如其次第。

說一切有部顯宗論卷第三十九大正藏第 29 冊 No. 1563 阿毗達磨藏顯宗論

阿毗達磨藏顯宗論卷第四十

尊者眾賢造

三藏法師玄奘奉　詔譯辯定品第九之三

如是已辯所依止定。當辯依定所起功德。諸功德中先辯無量。頌曰。

無量有四種

【現代漢語翻譯】現代漢語譯本：見（Dṛṣṭi，見解）。修習這種等持（Samādhi，禪定）是爲了尋求決定的照見之義。這也是善逝（Sugata，佛陀）依據自身經驗所說。意思是說，爲了顯示佛陀以天眼通（Divyacakṣus，超凡的視力）觀察眾生的生死險難，才發起拔濟眾生的靜慮（Dhyāna，禪定）等。所以爲了知見而修習天眼通。有其他老師說，爲了勝伏各種隨煩惱，生起殊勝的知見。生起這種殊勝的知見離不開光明想。這種光明想引導天眼通。通過天眼通獲得殊勝的知見。如果修習三界（Trailokya，欲界、色界、無色界）的各種加行善以及無漏善，就能獲得分別慧（Prajñā，智慧）。所謂從欲界乃至有頂（Bhavāgra，三界之頂），通過聽聞、思考、修習所成就的善法，以及其他一切無漏有為法，總的來說都叫做加行善法。修習這種善法能夠引發智慧產生，在各種境界中差別地運轉。所以說修習這種善法能得到分別慧。如經所說，善逝安住於二尋思（Vitarka，尋）之中，能夠如實地了知各種感受的生起等。這顯示了修習善法能得到分別慧。說『加行』是爲了簡別生得的智慧，而不是通過修習而獲得的智慧，因為這是獲得了未曾獲得的智慧。如果修習金剛喻定（Vajropama Samādhi，如金剛般堅固的禪定），便能使各種煩惱永盡。意思是說，如果修習第四靜慮（Caturtha Dhyāna，第四禪）的金剛喻定以及隨之轉起的法，便能獲得諸漏永盡。第四靜慮是佛陀依據自身經驗所說，因為無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）是依此而獲得的。金剛喻定能頓證漏盡，引發盡智（Kṣayajñāna，知諸漏已盡之智）的產生，所以特別說明。有人說，一切有頓斷的對治法，第四靜慮都包含在其中。這部經所說的『若習、若修、若多所作』，它們的意義差別在於，爲了顯示習、修、得修，所對治的煩惱越來越遠，如其次第。《說一切有部顯宗論》卷第三十九《大正藏》第29冊 No. 1563 《阿毗達磨藏顯宗論》《阿毗達磨藏顯宗論》卷第四十尊者眾賢造三藏法師玄奘奉詔譯辯定品第九之三像這樣已經辨析了所依止的禪定，接下來應當辨析依靠禪定所生起的功德。在各種功德中，首先辨析無量（Apramāṇa，無限）。頌文說：無量有四種。

【English Translation】 English version: Seeing (Dṛṣṭi). Cultivating this Samādhi (equanimity) is to seek the meaning of decisive illumination. This is also what the Sugata (Buddha) said based on his own experience. It means that in order to show that the Buddha observes the dangers of sentient beings' birth and death with the Divyacakṣus (divine eye), he initiates the Dhyāna (meditation) and so on to rescue sentient beings. Therefore, one cultivates the Divyacakṣus for the sake of knowledge and vision. Some other teachers say that in order to overcome various minor defilements, one generates superior knowledge and vision. The generation of this superior knowledge and vision cannot be separated from the thought of light. This thought of light guides the Divyacakṣus. Through the Divyacakṣus, one obtains superior knowledge and vision. If one cultivates the various preparatory virtuous deeds and the unconditioned virtuous deeds of the three realms (Trailokya: the desire realm, the form realm, and the formless realm), one can obtain discriminating wisdom (Prajñā). That is, from the desire realm to the peak of existence (Bhavāgra), the virtuous dharmas accomplished through hearing, thinking, and cultivation, as well as all other unconditioned conditioned dharmas, are collectively called preparatory virtuous dharmas. Cultivating these virtuous dharmas can cause wisdom to arise, operating differently in various realms. Therefore, it is said that cultivating these virtuous dharmas can obtain discriminating wisdom. As the sutra says, the Sugata abides in the two Vitarkas (initial application of thought), and can truly know the arising of various feelings, etc. This shows that cultivating virtuous dharmas can obtain discriminating wisdom. The term 'preparatory' is used to distinguish innate wisdom, not wisdom obtained through cultivation, because this is obtaining wisdom that has never been obtained before. If one cultivates the Vajropama Samādhi (diamond-like samadhi), one can make all defilements permanently exhausted. It means that if one cultivates the Vajropama Samādhi of the fourth Dhyāna (fourth meditation) and the dharmas that arise along with it, one can obtain the complete exhaustion of all defilements. The fourth Dhyāna is what the Buddha said based on his own experience, because Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) is obtained through it. The Vajropama Samādhi can instantly realize the exhaustion of defilements and cause the arising of Kṣayajñāna (knowledge of the exhaustion of defilements), so it is specifically explained. Some say that all have antidotes that can cut off defilements instantly, and the fourth Dhyāna is included in them. The differences in meaning of 'if one practices, if one cultivates, if one does much' as stated in this sutra lie in showing that the defilements that are counteracted by practice, cultivation, and much doing become increasingly distant, in that order. 《Abhidharmakośa-bhāṣya》 Volume 39 《Taisho Tripitaka》 Volume 29 No. 1563 《Abhidharmakośa-bhāṣya》《Abhidharmakośa-bhāṣya》 Volume 40 Composed by Venerable Vasubandhu Translated by the Tripiṭaka Master Xuanzang under Imperial Order, Chapter 9, Section 3 on Discrimination Having thus discussed the Samādhi on which one relies, we should next discuss the merits that arise from relying on Samādhi. Among the various merits, we will first discuss the Apramāṇa (immeasurables). The verse says: The immeasurables are of four kinds.

對治瞋等故　慈悲無瞋性　　喜喜舍無貪　此行相如次　　與樂及拔苦　欣慰有情等　　緣欲界有情　喜初二靜慮　　餘六或五十　不能斷諸惑　　人起定成三

論曰。無量有四。一慈。二悲。三喜。四舍。言無量者。無量有情為所緣故。此四能引無量福故。無量愛果此為因故。有說。此能違無量戲論故。貪等諸惑皆名戲論。何緣無量四無增減。對治四種多行障故。如契經說。若習若修若多所作。慈能斷瞋。悲能斷害。喜斷不欣慰。舍斷欲貪瞋故唯有四。瞋謂心所。欲殺有情。欲惱有情。心所名害。耽著境界。于諸善品不樂住因。名不欣慰。于妙欲境起染欣樂情無厭足。名為欲貪。此中慈悲無瞋為性。若爾此二有何差別。性雖無別。然慈能治殺有情瞋歡行相轉。悲能對治惱有情瞋戚行相轉。是謂差別。如苦與樂。領納雖同而損益殊。故體有別。苦樂體別如先已辯。慈悲二種差別亦然。有作是言。悲是不害。近治害故。理實如是。但害似瞋以瞋名說悲之行相。亦似無瞋立無瞋名。實是不害。諸古師說。喜即喜受。何緣觀行者。爾時喜受生。若緣與樂與慈無異。若緣拔苦應與悲同。又契經言。欣故生喜。喜即喜受。如先已辯。此喜行相與彼欣同。喜故生喜。義有何異。若言下上義有異者。輕安與樂義

【現代漢語翻譯】現代漢語譯本　　爲了對治嗔恨等煩惱：　　慈心和悲心沒有嗔恨的自性，喜心和舍心沒有貪慾的自性，這些（四無量心）的行相依次是：　　給予眾生快樂以及解除眾生的痛苦，對有情眾生感到欣慰等等。　　（慈、悲、喜、舍）所緣的對象是欲界（Kāmadhātu）的有情眾生，喜心（在禪定中）只在初禪和第二禪中生起，其餘六種（無色界禪定）或者五十種（禪定），不能斷除各種煩惱，人如果發起禪定，就能成就三種（功德）。

論曰：無量心有四種，一是慈（Maitrī），二是悲（Karuṇā），三是喜（Muditā），四是舍（Upekṣā）。稱為『無量』，是因為它們以無量無邊的有情眾生為所緣的緣故。這四種無量心能夠引生無量的福德，無量的愛果也是以它們為因緣的緣故。也有人說，這四種無量心能夠違逆無量的戲論，貪慾等各種煩惱都叫做戲論。為什麼無量心只有四種，不多也不少呢？因為它們是對治四種最常出現的障礙的緣故。正如契經（Sūtra）所說：如果修習、修持、多多實踐慈心，就能斷除嗔恨；修習悲心，就能斷除損害；修習喜心，就能斷除不欣慰；修習舍心，就能斷除欲貪和嗔恨，所以只有四種。嗔恨是指一種心所（Caitasika），想要殺害有情眾生，想要惱亂有情眾生。想要惱亂有情眾生的心所叫做損害。耽著于外在的境界，對於各種善法不樂於安住的原因，叫做不欣慰。對於美妙的欲境生起染污的欣樂，情意上沒有厭足，叫做欲貪。這裡，慈心和悲心以沒有嗔恨為自性。如果這樣，這兩種心有什麼差別呢？雖然自性上沒有差別，但是慈心能夠對治想要殺害有情眾生的嗔恨，以歡喜的行相轉變；悲心能夠對治想要惱亂有情眾生的嗔恨，以戚容的行相轉變。這就是它們的差別。就像苦和樂，領納的感受雖然相同，但是損害和利益不同，所以本體上有差別。苦和樂的本體差別，之前已經辨析過了，慈心和悲心這兩種的差別也是這樣。有人這樣認為，悲心是不損害，因為它接近對治損害的緣故。道理確實是這樣。但是損害類似於嗔恨，所以用嗔恨的名字來說明悲心的行相，也類似於沒有嗔恨，所以立名為無嗔。實際上是不損害。各位古代的論師說，喜就是喜受（Sukha vedanā）。為什麼觀行者（在修習時）會這樣說呢？如果（喜心）所緣的是給予快樂，就和慈心沒有差別；如果（喜心）所緣的是拔除痛苦，就應該和悲心相同。而且契經上說，因為欣悅的緣故而生起喜心，喜心就是喜受，正如之前已經辨析過的。這種喜心的行相和那種欣悅相同。因為喜悅的緣故而生起喜心，意義上有什麼不同呢？如果說上下（因果）的意義上有不同，那麼輕安（Prasrabdhi）和快樂的意義...

【English Translation】 English version To counteract anger and other afflictions: Loving-kindness and compassion have no nature of anger; joy and equanimity have no greed. These aspects are, in order: Giving happiness and relieving suffering, Rejoicing in sentient beings, etc., The object of focus is sentient beings in the desire realm (Kāmadhātu), Joy arises only in the first two dhyānas (meditative states), The remaining six (of the formless realm) or fifty (types of samādhi) cannot sever all afflictions. When a person initiates samādhi, they accomplish three (merits).

Treatise says: Immeasurables are four: first, loving-kindness (Maitrī); second, compassion (Karuṇā); third, joy (Muditā); fourth, equanimity (Upekṣā). 'Immeasurable' is said because they take immeasurable sentient beings as their object. These four can lead to immeasurable merit, and immeasurable fruits of love are caused by them. Some say that these can counteract immeasurable discursive thoughts, as all afflictions such as greed are called discursive thoughts. Why are there only four immeasurables, neither more nor less? Because they counteract the four most common hindrances. As the sutra (Sūtra) says: If one practices, cultivates, and frequently engages in loving-kindness, one can sever anger; by cultivating compassion, one can sever harm; joy severs displeasure; equanimity severs desire and anger, hence there are only four. Anger refers to a mental factor (Caitasika) that desires to kill sentient beings, desires to annoy sentient beings. The mental factor that desires to annoy sentient beings is called harm. Attachment to external objects, the cause of not delighting in dwelling in various virtuous qualities, is called displeasure. Arising defiled joy in delightful objects of desire, with no satisfaction in one's feelings, is called desire. Here, loving-kindness and compassion have no anger as their nature. If so, what is the difference between these two? Although there is no difference in nature, loving-kindness can counteract the anger of wanting to kill sentient beings, transforming with an aspect of joy; compassion can counteract the anger of wanting to annoy sentient beings, transforming with an aspect of sorrow. This is the difference. Like suffering and happiness, although the feeling of reception is the same, the harm and benefit are different, so the essence is different. The difference in essence between suffering and happiness has already been discussed, and the difference between loving-kindness and compassion is also like that. Some say that compassion is non-harming, because it closely counteracts harm. The principle is indeed so. However, harm is similar to anger, so the aspect of compassion is described with the name of anger, and it is also similar to non-anger, so it is named non-anger. In reality, it is non-harming. The ancient teachers say that joy is joyful feeling (Sukha vedanā). Why do practitioners (during practice) say this? If what (joy) focuses on is giving happiness, it is no different from loving-kindness; if what (joy) focuses on is relieving suffering, it should be the same as compassion. Moreover, the sutra says that joy arises because of delight, and joy is joyful feeling, as has already been discussed. This aspect of joy is the same as that delight. Joy arises because of delight, what is the difference in meaning? If it is said that there is a difference in the meaning of above and below (cause and effect), then the meaning of pliancy (Prasrabdhi) and happiness...

亦應然。差別因緣不可得故。又違本論。云何名喜。謂喜喜相應受想行識等。此中意顯喜俱品法喜增上故。總立喜名非受。受俱其理決定。若喜即喜受。何言與受俱。若言對法以理為量。應如無過誦本論文。此亦不然。理為量論。要有經證方可定文。若與經違理必可壞。不應隨意輒改論文。是故此喜定非喜受。以欣為體或即無貪。謂別有貪是噁心所。于有情類作是思惟。云何當令諸所有樂彼不能得皆屬於我。喜能治彼。故是無貪。此與喜根必俱行故。三地可得如悔憂俱喜亦無貪。分明相者。於他盛事心不貪著。知他獲得深生欣慰。心熱對治說名為喜。故知此喜亦無貪性。舍無量體唯是無貪。此與第三有差別者。離愛恚相等緣有情。如創入林等生樹覺。平等行因說名為舍。若舍無量亦能治瞋。寧唯無貪與慈何異。又許此舍正治欲貪。與不凈觀有何差別。且舍與慈有差別者。慈能對治瞋所引瞋。無瞋為體。舍能對治貪所引瞋。無貪為體。豈不如舍無貪為性。亦能對治貪所引瞋。如是許慈無瞋為性。亦應能治瞋所引貪。此難不然。行相違故。謂舍行相雙違貪瞋。舍親非親差別相故。從此愛恚俱不生故。即由此故舍唯無貪。正能治貪兼治瞋故。慈之行相違瞋非貪。于諸有情與樂轉故。由此慈舍雖俱違瞋。而慈順貪舍能違害。是

故此二極有差別。或修舍者。治非處瞋慈治處瞋。故有差別。不凈與舍如次能治淫貪余貪。故有差別。此四無量非損益他。何緣唯善非無記性。能近對治貪瞋等故。愛非愛相不能引故。力能令心自在轉故。慈等體相已略分別。此阿世耶有差別者。觀有情類如己謂慈。樂有情類離苦謂悲。於他興盛欣慰謂喜。于親怨相不思謂舍。又不觀他有損有益。等觀一切如友謂慈。于遭苦者哀愍謂悲。由勝解力想有情類。得益離損欣慰謂喜。于有情相等觀謂舍。此四行相有差別者。云何當令諸有情類得如是樂。如是思惟入慈等至。云何當令諸有情類離如是苦。如是思惟入悲等至。諸有情類得樂離苦豈不快哉。如是思惟入喜等至。諸有情類平等平等無有親怨。如是思惟入舍等至。如是所愿竟無有成。豈不唐捐修定功力。能伏瞋等寧謂唐捐。應是顛倒何能伏惑。愿得樂等寧謂顛倒。謂此不言已得樂等。但由勝解愿諸有情。當得樂等能伏諸惑。故修此四功不唐捐。于定蘊中說四行相。云何令等具如前說言。如是思惟入某等至者。此言若說等無間緣。慈等應無無間生理。別別思惟所引起故。若俱生者入言相違。初業位中別加行引。至成滿位亦有俱生。定蘊就初說入無過。且慈無量愿得何樂。有說。愿得第三定樂。諸受樂中此最勝故。若自未證

【現代漢語翻譯】現代漢語譯本：因此這兩種（慈與舍）有差別。或者說修習舍（無量心）的人，用慈心對治不應生嗔之處的嗔恨，用舍心對治應生嗔之處的嗔恨。所以說有差別。不凈觀和舍（無量心）依次能夠對治淫慾和其餘的貪慾。所以說有差別。這四種無量心不損害也不利益他人，為什麼僅僅是善的而不是無記性的呢？因為它們能夠近似地對治貪嗔等煩惱。因為愛和非愛之相不能夠引發（無量心）。（無量心）的力量能夠使心自在地運轉。慈等（四無量心）的體性和行相已經略作分別。這四種阿世耶（心態）有差別在於：觀察有情眾生如同自己一樣，這叫做慈；希望有情眾生脫離痛苦，這叫做悲；對於他人的興盛感到欣慰，這叫做喜；對於親人和仇人都不加以分別思量，這叫做舍。或者說，不觀察他人對自己有損害或有利益，平等地看待一切眾生如同朋友一樣，這叫做慈；對於遭受痛苦的人哀憐同情，這叫做悲；通過殊勝的理解力，想像有情眾生得到利益、脫離損害而感到欣慰，這叫做喜；對於有情眾生平等地看待，這叫做舍。這四種行相有差別在於：怎樣才能讓這些有情眾生得到這樣的快樂呢？這樣思惟而進入慈等至（慈定）；怎樣才能讓這些有情眾生脫離這樣的痛苦呢？這樣思惟而進入悲等至（悲定）；這些有情眾生得到快樂、脫離痛苦，難道不是很快樂的事情嗎？這樣思惟而進入喜等至（喜定）；這些有情眾生平等平等，沒有親人和仇人，這樣思惟而進入舍等至（舍定）。像這樣所發的願望最終都沒有實現，難道不是白白浪費了修習禪定的功力嗎？能夠調伏嗔恨等煩惱，怎麼能說是白白浪費呢？應該說是顛倒的，怎麼能夠調伏煩惱呢？願望得到快樂等等，怎麼能說是顛倒的呢？這是說沒有說已經得到快樂等等，只是通過殊勝的理解力，願望這些有情眾生將來能夠得到快樂等等，這樣能夠調伏各種煩惱。所以修習這四種（無量心）功德不是白白浪費的。在定蘊中說四種行相，怎樣才能讓（有情眾生得到快樂）等等，完全如前面所說。說『這樣思惟而進入某種等至』，這句話如果說是等無間緣，那麼慈等（無量心）應該沒有無間生（相續生起）的道理，因為是分別思惟所引起的。如果是俱生的，那麼『入』這個詞就相違背了。在初業位中，通過分別的加行來引導，到了成就圓滿的階段，也有俱生的。定蘊就初業位來說『入』沒有過失。暫且說慈無量心，願望得到什麼樣的快樂呢？有人說，願望得到第三禪定的快樂，因為在各種快樂中這種快樂最殊勝。如果自己沒有證得（第三禪定）（第三禪定的快樂），

【English Translation】 English version: Therefore, these two (loving-kindness and equanimity) are different. Or, those who cultivate equanimity (immeasurable mind) use loving-kindness to treat anger where it should not arise, and use equanimity to treat anger where it should arise. Therefore, there is a difference. Impurity contemplation and equanimity can respectively counteract lust and other forms of greed. Therefore, there is a difference. These four immeasurable minds neither harm nor benefit others, so why are they only wholesome and not neutral? Because they can closely counteract afflictions such as greed and anger. Because the aspects of love and non-love cannot initiate (the immeasurable minds). The power (of the immeasurable minds) can make the mind operate freely. The nature and characteristics of loving-kindness, etc. (the four immeasurable minds) have been briefly distinguished. The difference in these four āsrayas (mental states) lies in: observing sentient beings as oneself, this is called loving-kindness (mettā); wishing sentient beings to be free from suffering, this is called compassion (karuṇā); feeling joy at the prosperity of others, this is called joy (muditā); not thinking about relatives and enemies, this is called equanimity (upekkhā). Or, not observing whether others are harmful or beneficial to oneself, treating all beings equally as friends, this is called loving-kindness; feeling pity and sympathy for those who are suffering, this is called compassion; through the power of superior understanding, imagining sentient beings gaining benefits and being free from harm, and feeling joy, this is called joy; treating sentient beings equally, this is called equanimity. The difference in these four aspects lies in: how can I enable these sentient beings to attain such happiness? Thinking in this way, one enters the loving-kindness absorption (mettā jhāna); how can I enable these sentient beings to be free from such suffering? Thinking in this way, one enters the compassion absorption (karuṇā jhāna); wouldn't it be wonderful if these sentient beings attained happiness and were free from suffering? Thinking in this way, one enters the joy absorption (muditā jhāna); these sentient beings are equal and without relatives or enemies, thinking in this way, one enters the equanimity absorption (upekkhā jhāna). If such wishes are never fulfilled, wouldn't it be a waste of the effort of cultivating meditation? Being able to subdue anger and other afflictions, how can it be said to be a waste? It should be said to be inverted, how can it subdue afflictions? Wishing to attain happiness, etc., how can it be said to be inverted? This is not saying that one has already attained happiness, etc., but only through superior understanding, wishing that these sentient beings will be able to attain happiness, etc., and this can subdue various afflictions. Therefore, cultivating these four (immeasurable minds) is not a waste of merit. In the section on concentration (samādhi-skandha), the four aspects are described, how to enable (sentient beings to attain happiness), etc., is exactly as described earlier. Saying 'thinking in this way, one enters a certain absorption', if this statement refers to the immediately preceding condition (samanantara-pratyaya), then loving-kindness, etc. (immeasurable minds) should not have the principle of uninterrupted arising (anantara-utpāda), because they are caused by separate thoughts. If they are co-arisen (sahaja), then the word 'enter' is contradictory. In the initial stage of practice, one is guided by separate effort, and in the stage of accomplishment and fulfillment, there is also co-arising. The section on concentration speaks of 'enter' in terms of the initial stage, which is not a fault. For the time being, let's say that with loving-kindness immeasurable mind, what kind of happiness is wished for? Some say, wishing to attain the happiness of the third dhyana (third level of meditative absorption), because among all kinds of happiness, this happiness is the most excellent. If one has not personally attained (the happiness of the third dhyana),

由聞故知。有說。愿得涅槃妙樂。于諸樂中此最勝故。有說。愿得阿羅漢樂。此已解脫諸煩惱故。初修業者。未證此樂。未現證故。不能運心。但緣己身隨所證樂。及他所證現可知者。愿諸有情同證此樂。故但緣現如理所生。無染污樂愿他同受。若於所受已舍苾芻。設未獲得真實對治。亦處空閑受遠離樂。力能映奪天帝等喜。如五樂等伽他中說。又住遠離勤修善者。定有善得唸唸恒流。如大海水遍滿相續。喜輕安樂。由此引生。以無吝心緣如是樂。愿諸含識一切同受。皆緣欲界有情為境。能治緣彼瞋等障故。謂于欲界有怨親中三聚有情能生瞋等。于中有舍怨親等相。便能伏除瞋等煩惱。是故此境唯欲有情。必不能緣色無色界。大悲體是無癡善根。由此力能通緣三界。若四無量唯緣有情。何故經言。思一方等。此由勝解總緣器中一切有情。故無有失。此四通在欲色。界系。以契經說無量能招梵釋輪王殊勝果故。品類足論依修所成說七智知。色界修斷及彼遍行隨眠隨增。有餘師言。此四無量加行通欲。本唯色界。此四無量依地別者。若喜即喜。唯修所成。彼應說喜唯初二定。以于餘地無喜根故。若喜異喜。通思所成。彼應說喜通依七地。與樂舍受亦相應故。有餘說。喜唯喜受俱。彼應說喜唯通三地。或應如頌唯二非余。慈

【現代漢語翻譯】由聽聞佛法而得知。有人說：『愿獲得涅槃（Nirvana，寂滅）的微妙之樂，因為在一切快樂之中，這是最殊勝的。』有人說：『愿獲得阿羅漢（Arhat，斷盡煩惱的聖者）的快樂，因為阿羅漢已經解脫了一切煩惱。』初學佛法的人，尚未證得這種涅槃之樂，因為沒有親身體驗，所以無法用心去觀想。只能以自身所體驗到的快樂，以及他人所體驗到的、可以瞭解的快樂為基礎，愿一切眾生都能共同證得這種快樂。因此，只能緣于當下如理如法所產生的、沒有染污的快樂，愿他人也能一同享受。如果對於已經捨棄了世俗享受的比丘（Bhikkhu，出家修道者），即使尚未獲得真實的對治（解脫煩惱的方法），也能身處空閑之處，享受遠離塵囂的快樂，這種快樂的力量甚至能勝過天帝（Deva，天神）的喜悅，正如《五樂等伽他》中所說的那樣。又安住在遠離之處，勤奮修習善法的人，必定會有善的功德不斷涌現，就像大海的水一樣，遍滿相續，產生喜悅和輕安的快樂。因此，以無私的心，緣于這樣的快樂，愿一切有情眾生都能一同享受。這些都是以欲界（Kama-dhatu，眾生有情慾的世界）的有情為對象，能夠對治緣於他們的嗔恨等障礙。也就是說，對於欲界中怨、親、中（怨恨的、親愛的、中立的）三類有情，容易產生嗔恨等煩惱。如果在心中捨棄怨親等分別，就能降伏和消除嗔恨等煩惱。因此，這種觀想的對象只限於欲界有情，必定不能緣於色界（Rupa-dhatu，有形物質的世界）和無色界（Arupa-dhatu，沒有形物質的世界）。大悲（Maha-karuna，偉大的慈悲）的本體是無癡（Amoha，沒有愚癡）的善根，因此，它的力量能夠普遍緣於三界（Trailokya，欲界、色界、無色界）。如果四無量心（Catur-apramana，慈、悲、喜、舍四種無限的心）只能緣于有情，那麼為什麼經中說『思一方等』呢？這是因為通過殊勝的理解，總的緣于器世間（Bhajana-loka，眾生所居住的環境）中的一切有情，所以沒有過失。這四種無量心通於欲界和色界。因為契經中說，無量心能夠招感梵天（Brahma，色界天神）、釋天（Sakra，欲界天神）和轉輪王（Cakravartin，統治世界的君王）的殊勝果報。品類足論（Prakaranapada，論書名）依據修所成（Bhavana-maya，通過修行而成就）的智慧，說七智知（Sapta-jnana，七種智慧）能知曉煩惱的斷除以及與煩惱相關的隨眠（Anusaya，潛在的煩惱），隨眠會隨著煩惱的增長而增長。有其他論師說，這四種無量心的加行（Prayoga，修行前的準備）通於欲界，但本體只在色界。這四種無量心如果按地（Bhumi，境界）來區分，如果說喜（Mudita，隨喜）就是喜受（Sukha，快樂的感受），那麼喜就只是修所成。他們應該說喜只在初禪和二禪，因為在其他的境界沒有喜根（Mudita-indriya，產生喜悅的根源）。如果說喜不同於喜受，那麼喜就通於思所成（Cinta-maya，通過思考而成就）。他們應該說喜通於七地，因為與樂受（Sukha-vedana，快樂的感受）和舍受（Upeksa-vedana，不苦不樂的感受）也相應。有的人說，喜只是喜受。他們應該說喜只通於三地。或者應該像頌文所說，只有兩種，不是其他。慈（Metta，慈愛）

【English Translation】 It is known through hearing the Dharma. Some say, 'May I attain the wonderful bliss of Nirvana (Nirvana, extinction), for among all joys, this is the most supreme.' Some say, 'May I attain the bliss of an Arhat (Arhat, a saint who has eradicated all afflictions), for an Arhat has liberated himself from all afflictions.' A beginner in Buddhist practice, not yet having attained this bliss of Nirvana, because he has not personally experienced it, cannot direct his mind to contemplate it. He can only base it on the joy he has experienced himself, and the joy experienced by others that can be understood, wishing that all sentient beings can jointly attain this joy. Therefore, one can only focus on the pure, undefiled joy that arises from the present moment in accordance with the Dharma, wishing that others can share in it. If a Bhikkhu (Bhikkhu, a monastic practitioner) has already renounced worldly pleasures, even if he has not yet obtained the true antidote (method to liberate from afflictions), he can still dwell in solitude and enjoy the bliss of detachment, the power of which can even surpass the joy of the Devas (Deva, gods), as stated in the 'Five Joys Gatha'. Moreover, one who dwells in solitude and diligently cultivates virtue will surely have virtuous merits constantly flowing, like the water of the great ocean, continuously filling and generating joy and ease. Therefore, with a selfless mind, focusing on such joy, may all sentient beings share in it. These are all directed towards sentient beings in the Kama-dhatu (Kama-dhatu, the realm of desire), which can counteract the hindrances of anger and so on that arise from them. That is to say, it is easy to generate anger and other afflictions towards the three types of sentient beings in the Kama-dhatu: enemies, loved ones, and neutrals. If one abandons the distinctions of enemies, loved ones, and so on in the mind, one can subdue and eliminate anger and other afflictions. Therefore, the object of this contemplation is limited to sentient beings in the Kama-dhatu, and it is definitely not possible to focus on the Rupa-dhatu (Rupa-dhatu, the realm of form) and the Arupa-dhatu (Arupa-dhatu, the formless realm). The essence of Maha-karuna (Maha-karuna, great compassion) is the wholesome root of Amoha (Amoha, non-ignorance), therefore, its power can universally focus on the Trailokya (Trailokya, the three realms: Kama-dhatu, Rupa-dhatu, Arupa-dhatu). If the Catur-apramana (Catur-apramana, the four immeasurables: loving-kindness, compassion, joy, equanimity) can only focus on sentient beings, then why does the sutra say 'thinking of one direction, etc.'? This is because, through superior understanding, one generally focuses on all sentient beings in the Bhajana-loka (Bhajana-loka, the environment where sentient beings live), so there is no fault. These four immeasurables are common to the Kama-dhatu and the Rupa-dhatu. Because the sutra says that the immeasurables can attract the supreme rewards of Brahma (Brahma, a god in the Rupa-dhatu), Sakra (Sakra, a god in the Kama-dhatu), and Cakravartin (Cakravartin, a world-ruling monarch). The Prakaranapada (Prakaranapada, a treatise) states, based on Bhavana-maya (Bhavana-maya, achieved through cultivation) wisdom, that the Sapta-jnana (Sapta-jnana, seven wisdoms) can know the eradication of afflictions and the Anusaya (Anusaya, latent afflictions) related to afflictions, which increase with the increase of afflictions. Other teachers say that the Prayoga (Prayoga, preliminary practice) of these four immeasurables is common to the Kama-dhatu, but the essence is only in the Rupa-dhatu. If these four immeasurables are distinguished by Bhumi (Bhumi, realm), if Mudita (Mudita, joy) is Sukha (Sukha, pleasant feeling), then joy is only achieved through cultivation. They should say that joy is only in the first and second Dhyanas, because there is no Mudita-indriya (Mudita-indriya, the source of joy) in other realms. If joy is different from Sukha-vedana, then joy is common to Cinta-maya (Cinta-maya, achieved through thinking). They should say that joy is common to the seven realms, because it is also associated with Sukha-vedana (Sukha-vedana, pleasant feeling) and Upeksa-vedana (Upeksa-vedana, neutral feeling). Some say that joy is only Sukha-vedana. They should say that joy is only common to three realms. Or it should be as the verse says, only two, not others. Metta (Metta, loving-kindness)

悲舍三通依六地。謂四靜慮未至中間。或有欲令唯依五地。謂除未至是容豫德。已離欲者方能起故。有說。此四唯欲及初得無量名。餘地不爾。經說無量名梵住故。又說修無量生梵世故。又說招梵釋輪王果故。有說。隨應通依十地。謂欲四本近分中間。若悲亦依下三靜慮。如何得與喜樂相應。悲緣苦有情戚行相轉故。此如無漏厭作意生。是故通依下三靜慮。彼真實作意能順生欣。喜樂相應可無有過。此勝解作意。不順生欣。如何可言與彼相似。疑是戚性不順生欣。如何許疑喜樂俱起。勝解作意應與彼同。然此于欣極相隨順。力能引生真作意故。疑則不爾。極違真故。彼尚相應。此寧不許。此勝解作意理應違欣有歡戚處中行相別故。悲既戚行相轉。應非喜樂相應。勿二行相俱時轉故。若爾應不許與舍受相應。舍受處中行相轉故。既非不許舍受相應與喜樂俱理定應許。勿全不與受相應故。雖言此四能治瞋等。而不能斷諸煩惱得。勝解作意相應起故。真實作意方能斷惑。又此唯緣有情境故。緣法作意方能斷惑。又此唯緣現在境故。通緣三世或緣非世方能斷惑。又解脫道方可得故。要無間道方能斷惑。有作是說。有漏根本靜慮攝故。此因有失。不應說三。依六地故。未至中間此應無故。經何故說。此斷瞋等亦不相違。斷有二故

【現代漢語翻譯】現代漢語譯本悲舍三通於六地（指六個禪定境界）。即四靜慮（四禪）的未至定和中間定。或者有人認為只通於五地，即除去未至定，因為未至定是容豫德（一種禪定狀態），只有離欲者才能生起。有人說，這四種（悲、舍以及兩種無量心）只有欲界和初禪才能得到『無量』之名，其餘禪定境界則不然。因為經典說『無量』名為梵住（清凈的住所）。又說修習無量心能生於梵世（色界天）。又說能招感梵天、釋天、輪王之果報。有人說，隨其所應，通於十地，即欲界、四根本定、近分定和中間定。如果悲心也依于下三靜慮（初禪、二禪、三禪），如何能與喜、樂相應？因為悲心緣于受苦的有情，以戚行相（憂戚的心理狀態）而轉起。這就像無漏的厭作意（厭離的心理活動）生起一樣。所以悲心通於下三靜慮。因為真實的作意能夠順生欣悅，所以與喜樂相應沒有過失。這種勝解作意（通過理解而產生的心理活動）不順生欣悅，如何能說與厭作意相似？如果懷疑悲心是憂戚的性質，不順生欣悅，如何允許懷疑與喜樂同時生起？勝解作意應該與厭作意相同。然而，勝解作意對於欣悅極其隨順，有力量引生真實的作意。懷疑則不然，因為與真實作意極其相違背。厭作意尚且能與喜樂相應，勝解作意為何不允許？這種勝解作意，從道理上說，應該違背欣悅，因為有歡喜、憂戚、處中（不苦不樂）等行相的差別。悲心既然以憂戚的行相而轉起，應該不能與喜樂相應，因為不能有兩種行相同時轉起。如果這樣，應該不允許悲心與舍受（不苦不樂的感受）相應，因為舍受以處中的行相而轉起。既然不否定舍受與悲心相應，那麼與喜樂同時生起，理應允許。因為不能完全不與任何感受相應。雖然說這四種（悲、舍以及兩種無量心）能夠對治嗔恚等煩惱，但不能斷除諸煩惱，因為與勝解作意相應而生起。只有真實的作意才能斷除惑業。而且，這四種（悲、舍以及兩種無量心）只緣于有情境界。只有緣於法（事物、道理）的作意才能斷除惑業。而且，這四種（悲、舍以及兩種無量心）只緣于現在境界。只有通緣三世（過去、現在、未來）或者緣于非世（超越世間）的境界才能斷除惑業。而且，只有解脫道才能得到解脫。只有無間道（斷除煩惱的直接途徑）才能斷除惑業。有人這樣說，因為這四種（悲、舍以及兩種無量心）屬於有漏的根本靜慮所攝。這個理由有缺失。不應該說悲舍三通於六地，因為未至定和中間定不應有悲舍。經典為什麼說這四種（悲、舍以及兩種無量心）能斷除嗔恚等煩惱？這並不相違背，因為斷除有兩種。

【English Translation】 English version Compassion and Equanimity pervade the six grounds, namely, the preliminary stage and the intermediate stage of the four Dhyanas (meditative absorptions). Alternatively, some hold that they only pervade five grounds, excluding the preliminary stage, because the preliminary stage is a state of 'contentment and virtue,' which can only be aroused by those who have detached from desire. Some say that these four (compassion, equanimity, and the two immeasurables) only attain the name 'immeasurable' in the desire realm and the first Dhyana; it is not so in other grounds. Because the sutras say that 'immeasurable' is called Brahma-abode (pure dwelling). It is also said that cultivating immeasurables leads to rebirth in the Brahma-world (the realm of form). It is also said that it brings the result of Brahma, Sakra (Indra), and Wheel-turning King. Some say that, as appropriate, they pervade ten grounds, namely, the desire realm, the four fundamental Dhyanas, the proximate concentration, and the intermediate concentration. If compassion also relies on the lower three Dhyanas (first, second, and third Dhyanas), how can it be compatible with joy and pleasure? Because compassion arises from sentient beings suffering, turning with a grieving aspect. This is like the arising of the non-leaking aversion-intention (a mental activity of aversion). Therefore, compassion pervades the lower three Dhyanas. Because the true intention can give rise to joy, there is no fault in being compatible with joy and pleasure. This 'understanding-intention' (a mental activity arising from understanding) does not give rise to joy; how can it be said to be similar to aversion-intention? If one doubts that compassion is of a grieving nature, not giving rise to joy, how can one allow doubt to arise simultaneously with joy and pleasure? Understanding-intention should be the same as aversion-intention. However, understanding-intention is extremely compliant with joy, having the power to induce true intention. Doubt is not so, because it is extremely contrary to truth. Aversion-intention is still compatible with joy and pleasure; why not allow understanding-intention? This understanding-intention, in principle, should contradict joy, because there are differences in aspects such as joy, grief, and neutrality (neither suffering nor pleasure). Since compassion arises with a grieving aspect, it should not be compatible with joy and pleasure, because two aspects cannot arise simultaneously. If so, one should not allow compassion to be compatible with equanimity (neither suffering nor pleasure), because equanimity arises with a neutral aspect. Since it is not denied that equanimity is compatible with compassion, then being compatible with joy and pleasure should be allowed. Because it cannot be completely incompatible with any feeling. Although it is said that these four (compassion, equanimity, and the two immeasurables) can counteract anger and other afflictions, they cannot sever all afflictions, because they arise in association with understanding-intention. Only true intention can sever delusion. Moreover, these four (compassion, equanimity, and the two immeasurables) only focus on the realm of sentient beings. Only intention focused on Dharma (things, principles) can sever delusion. Moreover, these four (compassion, equanimity, and the two immeasurables) only focus on the present realm. Only by universally focusing on the three times (past, present, future) or on the non-worldly realm can delusion be severed. Moreover, only the path of liberation can attain liberation. Only the immediate path (the direct path to severing afflictions) can sever delusion. Some say that these four (compassion, equanimity, and the two immeasurables) are included in the leaking fundamental Dhyanas. This reason is flawed. It should not be said that compassion and equanimity pervade the six grounds, because the preliminary stage and the intermediate stage should not have compassion and equanimity. Why do the sutras say that these four (compassion, equanimity, and the two immeasurables) can sever anger and other afflictions? This is not contradictory, because there are two kinds of severance.

。或由此力引斷道故。謂伏瞋等引斷道生。是故經中說斷瞋等。若爾何故契經中說。由善修慈住不還果。此中聖道以慈名說。如於余處說想名等。或依聖者先得慈心。后數修行得離欲說。或依為得修所成慈精進修行得離欲說。有說。此四依欲色身。無色不緣怨親等故。修此必應先緣彼故。如實義者。唯依欲身。于欲界中唯人能起。若說喜非喜成一必具四。若喜即喜受成一定成三生第三定等唯不成喜故。初欲引起四無量時。先於有情分為三品。所謂親友處中怨仇。三各分三。謂上中下。上親友者。謂生法身賴彼重恩舍便難住。中親友者。謂財法交極相親愛。下親友者。謂唯財交亦相親愛。上處中者。謂于自昔曾不見聞。中處中者。謂雖見聞而不交往。下處中者。謂雖交往而離恩怨。上怨仇者。謂奪名譽命及至親。中怨仇者。謂奪己身命緣資具。下怨仇者。謂奪親友命緣資具。于諸有情分品別已。初修慈者。先於上親發起清凈與樂勝解。若由無始數習所成惡阿世耶令心剛強。少遭逼惱便懷深恨。緣此還息與樂勝解。復應策勵思其重恩。于彼復生與樂意樂。數習力故恨意永亡。與樂勝解相續無替。此既成已。于中下親。亦漸次修如是勝解。于親三品既得等心。次總于處中下中上怨所。漸次修習與樂意樂。乃至最後于上怨親得

【現代漢語翻譯】現代漢語譯本：或者因為這種力量導致斷絕正道的原因，是因為嗔恨等煩惱會引導眾生斷絕正道而生起。所以經典中說要斷除嗔恨等煩惱。如果這樣，為什麼契經中說，通過善修慈心可以證得不還果（Anagami-phala，不再返回欲界的果位）呢？這裡所說的聖道是用慈心來命名的，就像在其他地方用想、名等來命名一樣。或者依據聖者先獲得慈心，然後多次修行而證得離欲的果位。或者依據爲了獲得修所成的慈心，精進修行而證得離欲的果位。有人說，這四種無量心是依欲界和色界之身而修的，因為無色界眾生不緣怨親等，所以修習慈心必定應該先緣這些對象。如實義是，只能依欲界之身而修。在欲界中，只有人才能生起慈心。如果說喜和非喜（憂）同時生起，那麼一定具備四種受。如果只有喜受，那麼一定具備三種受，例如生起第三禪定等，只是沒有喜受。最初想要引起四無量心時，先將有情分為三類：親友、中人和怨仇。每一類又分為上、中、下三等。上等親友是指在生法身上依賴他們，恩情深重，難以捨棄的人。中等親友是指在財物和佛法上互相交往，非常親愛的人。下等親友是指只有財物上的交往，也互相親愛的人。上等中人是指自己過去從未見過或聽過的人。中等中人是指雖然見過或聽過，但不交往的人。下等中人是指雖然交往，但沒有恩怨的人。上等怨仇是指奪走自己的名譽、性命乃至至親的人。中等怨仇是指奪走自己性命所依賴的資具的人。下等怨仇是指奪走親友性命所依賴的資具的人。在將有情分為不同類別之後，最初修習慈心的人，先對上等親友發起清凈的給予快樂的勝解（adhimoksha，深刻的理解）。如果由於無始以來多次習染所形成的惡劣習氣使得內心剛強，稍微遇到逼迫惱害就懷有深深的怨恨，那麼就應該停止對他們給予快樂的勝解。應該再次努力思念他們的深重恩情，對他們再次生起給予快樂的意樂（chanda，強烈的願望）。由於多次習染的力量，怨恨的意念永遠消失，給予快樂的勝解相續不斷。這已經成就之後，對於中等和下等親友，也逐漸次第修習這樣的勝解。對於親友的三類都得到平等心之後，接下來總的對中人中的下、中、上三等以及怨仇中的下、中、上三等，逐漸次第修習給予快樂的意樂，乃至最後對於上等怨仇和親友都能得到平等心。 English version: Or, the reason for severing the path is due to this force, meaning that afflictions such as anger lead beings to sever the path and arise. Therefore, the scriptures say to cut off anger and other afflictions. If so, why does the scripture say that by cultivating loving-kindness (metta) well, one can attain the Anagami-phala (the fruit of non-returning)? Here, the noble path is named with loving-kindness, just as in other places it is named with thought, name, and so on. Or, it is based on the fact that the noble one first obtains loving-kindness and then cultivates it repeatedly to attain detachment from desire. Or, it is based on the fact that in order to obtain loving-kindness cultivated through practice, one diligently cultivates to attain detachment from desire. Some say that these four immeasurables (apramana) rely on the desire realm and form realm bodies, because beings in the formless realm do not relate to enemies and relatives, so cultivating this must first relate to these objects. The true meaning is that it can only rely on the desire realm body. In the desire realm, only humans can generate loving-kindness. If joy and non-joy (sorrow) arise simultaneously, then it must possess four feelings. If there is only joy, then it must possess three feelings, such as arising in the third dhyana (meditative absorption), but without joy. When initially wanting to arouse the four immeasurables, first divide sentient beings into three categories: friends, neutral persons, and enemies. Each category is further divided into upper, middle, and lower levels. Upper-level friends are those on whom one relies for the body of dharma, whose kindness is profound, and who are difficult to abandon. Middle-level friends are those who interact in terms of wealth and dharma, and are extremely affectionate. Lower-level friends are those who only interact in terms of wealth and are also affectionate. Upper-level neutral persons are those whom one has never seen or heard of in the past. Middle-level neutral persons are those whom one has seen or heard of but do not interact with. Lower-level neutral persons are those who interact but have no kindness or resentment. Upper-level enemies are those who take away one's reputation, life, and even close relatives. Middle-level enemies are those who take away the resources on which one's own life depends. Lower-level enemies are those who take away the resources on which the lives of friends depend. After dividing sentient beings into different categories, the person who initially cultivates loving-kindness first generates a pure and joyful adhimoksha (profound understanding) towards upper-level friends. If, due to the bad asaya (habitual tendencies) formed by repeated habituation since beginningless time, the mind is rigid, and one harbors deep resentment when slightly oppressed or annoyed, then one should stop generating the joyful adhimoksha towards them. One should again strive to think of their profound kindness and generate the chanda (intense desire) to give them joy again. Due to the power of repeated habituation, the thought of resentment will disappear forever, and the joyful adhimoksha will continue uninterrupted. After this has been accomplished, one should gradually cultivate such adhimoksha towards middle and lower-level friends as well. After obtaining equanimity towards the three categories of friends, one should then gradually cultivate the chanda to give joy to the lower, middle, and upper levels of neutral persons, and the lower, middle, and upper levels of enemies, until finally one can obtain equanimity towards upper-level enemies and friends.

【English Translation】 Or, the reason for severing the path is due to this force, meaning that afflictions such as anger lead beings to sever the path and arise. Therefore, the scriptures say to cut off anger and other afflictions. If so, why does the scripture say that by cultivating loving-kindness (metta) well, one can attain the Anagami-phala (the fruit of non-returning)? Here, the noble path is named with loving-kindness, just as in other places it is named with thought, name, and so on. Or, it is based on the fact that the noble one first obtains loving-kindness and then cultivates it repeatedly to attain detachment from desire. Or, it is based on the fact that in order to obtain loving-kindness cultivated through practice, one diligently cultivates to attain detachment from desire. Some say that these four immeasurables (apramana) rely on the desire realm and form realm bodies, because beings in the formless realm do not relate to enemies and relatives, so cultivating this must first relate to these objects. The true meaning is that it can only rely on the desire realm body. In the desire realm, only humans can generate loving-kindness. If joy and non-joy (sorrow) arise simultaneously, then it must possess four feelings. If there is only joy, then it must possess three feelings, such as arising in the third dhyana (meditative absorption), but without joy. When initially wanting to arouse the four immeasurables, first divide sentient beings into three categories: friends, neutral persons, and enemies. Each category is further divided into upper, middle, and lower levels. Upper-level friends are those on whom one relies for the body of dharma, whose kindness is profound, and who are difficult to abandon. Middle-level friends are those who interact in terms of wealth and dharma, and are extremely affectionate. Lower-level friends are those who only interact in terms of wealth and are also affectionate. Upper-level neutral persons are those whom one has never seen or heard of in the past. Middle-level neutral persons are those whom one has seen or heard of but do not interact with. Lower-level neutral persons are those who interact but have no kindness or resentment. Upper-level enemies are those who take away one's reputation, life, and even close relatives. Middle-level enemies are those who take away the resources on which one's own life depends. Lower-level enemies are those who take away the resources on which the lives of friends depend. After dividing sentient beings into different categories, the person who initially cultivates loving-kindness first generates a pure and joyful adhimoksha (profound understanding) towards upper-level friends. If, due to the bad asaya (habitual tendencies) formed by repeated habituation since beginningless time, the mind is rigid, and one harbors deep resentment when slightly oppressed or annoyed, then one should stop generating the joyful adhimoksha towards them. One should again strive to think of their profound kindness and generate the chanda (intense desire) to give them joy again. Due to the power of repeated habituation, the thought of resentment will disappear forever, and the joyful adhimoksha will continue uninterrupted. After this has been accomplished, one should gradually cultivate such adhimoksha towards middle and lower-level friends as well. After obtaining equanimity towards the three categories of friends, one should then gradually cultivate the chanda to give joy to the lower, middle, and upper levels of neutral persons, and the lower, middle, and upper levels of enemies, until finally one can obtain equanimity towards upper-level enemies and friends.

平等心都無升降。齊此名曰修慈成滿。修悲及喜。例此應說。謂觀三苦遍逼有情。不應于中復加以苦。但應如己勤加濟拔。漸次修習欲濟拔心。乃至怨親等無升降。齊此名曰修悲成滿。想諸有情得樂離苦。深生欣慰如己無差。齊此名曰修喜成滿。初修舍者先舍處中。非先舍怨親。恚愛難捨故。又處中品順舍力增。于中如前。先舍上品。次舍中下。及與怨親從下至中。從中至上。先舍怨者。以親難捨故。如契經說。貪難斷非瞋。如是漸次修習于舍。至上親友等上處中。普于有情舍差別相。齊此名曰修舍成滿。若於有情樂求功德。彼于慈等能速修成。非於有情樂求過者。以斷善者有德可錄。麟喻獨覺有失可取。先福罪果現可見故。已辯無量。次辯解脫。頌曰。

解脫有八種　　前三無貪性　二二一一定　　四無色定善　滅受想解脫　　微微無間生　由自地凈心　　及下無漏出　三境欲可見　　四境類品道　自上苦集滅　　非擇滅虛空

論曰。解脫有八。一內有色想觀外色解脫。二內無色想觀外色解脫。三凈解脫身作證具足住。四無色定為次。四解脫滅受想定為第八解脫。八中前三無貪為性。近治貪故。然契經中。說想觀者想觀增故。如宿住念除去色想。三中初二不凈相轉。作青瘀等諸行相故。第三解

【現代漢語翻譯】現代漢語譯本平等心中沒有高低之分。對一切眾生都平等對待，這叫做修慈達到圓滿。修悲和修喜，也可以用類似的方法來說明。也就是觀察到三苦（苦苦、壞苦、行苦）普遍逼迫著有情眾生，不應該再給他們增加痛苦，而應該像對待自己一樣，努力地去救濟拔除他們的痛苦。逐漸地修習想要救濟拔除眾生的心，乃至對於怨敵和親人都平等對待，沒有高低之分，這叫做修悲達到圓滿。想像所有的有情眾生都得到快樂，脫離痛苦，內心深處生起欣慰之情，就像自己得到快樂一樣沒有差別，這叫做修喜達到圓滿。最初修習舍心的時候，先捨棄對中等之人的執著，而不是先捨棄對怨敵和親人的執著。因為對怨敵的嗔恨和對親人的愛戀難以捨棄。而且對中等之人捨棄，順於舍心的力量增長。對於中等之人，像前面一樣，先捨棄對上品中等之人的執著，然後捨棄對中品和下品中等之人的執著，以及對怨敵和親人的執著，從下品到中品，從中品到上品。先捨棄對怨敵的執著，因為對親人的執著難以捨棄。就像契經里所說，貪慾難以斷除，而不是嗔恨。這樣逐漸地修習舍心，直到對上品的親友等同於上品的處中之人，普遍地對一切有情眾生捨棄差別之相，這叫做修舍達到圓滿。如果對於有情眾生樂於追求功德，那麼他對於慈心等等就能迅速修成，而不是對於有情眾生樂於追求過失。因為斷絕善根的人，有功德可以記錄，像麟喻（Rishyasringa）和獨覺（Pratyekabuddha）那樣，有過失可以選取，因為福報和罪過的果報現在就可以看見。以上已經辨析了無量心。下面辨析解脫。頌文說：解脫有八種，前三種是無貪的性質，二二一一是各自的定，四種是無色定中的善法，滅受想的解脫，在微微細的無間中產生，由自地的清凈心，以及下地的無漏智而生起，三種境界是欲界可見的，四種境界是屬於色界和無色界的品類道，從上界的苦集滅諦，到非擇滅和虛空。論述說：解脫有八種：第一種是內有色想觀外色解脫，第二種是內無色想觀外色解脫，第三種是凈解脫身作證具足住，第四種是無色定，接下來的四種解脫是滅受想定，作為第八種解脫。八種解脫中，前三種是以無貪為性質，因為接近於對治貪慾。然而契經中說，想觀是因為想和觀增長的緣故，就像宿住念（Purvanivasanusmriti）除去色想。三種解脫中，初二種是不凈之相的轉變，呈現青瘀等各種行相的緣故。第三種解脫是

【English Translation】 English version Equal mind has no high or low. Treating all sentient beings equally is called the perfection of cultivating loving-kindness. Cultivating compassion and joy can be explained in a similar way. That is, observing that the three sufferings (suffering of suffering, suffering of change, and pervasive suffering of conditioning) universally oppress sentient beings, one should not add to their suffering, but should diligently relieve and remove their suffering as if it were one's own. Gradually cultivate the mind of wanting to relieve and remove the suffering of sentient beings, to the point where one treats enemies and loved ones equally, without high or low. This is called the perfection of cultivating compassion. Imagining that all sentient beings have attained happiness and are free from suffering, and deeply rejoicing as if it were oneself, without any difference, is called the perfection of cultivating joy. When first cultivating equanimity, one should first abandon attachment to neutral people, rather than first abandoning attachment to enemies and loved ones, because hatred towards enemies and love towards loved ones are difficult to abandon. Moreover, abandoning attachment to neutral people increases the power of equanimity. Regarding neutral people, as before, first abandon attachment to the superior neutral people, then abandon attachment to the middle and inferior neutral people, as well as to enemies and loved ones, from inferior to middle, from middle to superior. First abandon attachment to enemies, because attachment to loved ones is difficult to abandon. Just as the sutras say, greed is difficult to cut off, not hatred. Gradually cultivate equanimity in this way, until one treats superior friends as equal to superior neutral people, universally abandoning the appearance of difference towards all sentient beings. This is called the perfection of cultivating equanimity. If one delights in seeking merit in sentient beings, then one can quickly cultivate loving-kindness and so on, rather than delighting in seeking faults in sentient beings. Because for those who have cut off roots of virtue, there is merit to be recorded, like Rishyasringa (Rishyasringa) and a Pratyekabuddha (Pratyekabuddha), there are faults to be taken, because the fruits of blessings and sins can be seen in the present. The immeasurable minds have been discussed above. Next, we will discuss liberation. The verse says: There are eight kinds of liberation, the first three are of the nature of non-greed, two, two, one, one are their respective samadhis, four are good dharmas in the formless realm, the liberation of cessation of feeling and perception, arises in subtle intervals, born from the pure mind of one's own realm, and from the non-outflow wisdom of the lower realm, three realms are visible in the desire realm, four realms belong to the path of categories in the form and formless realms, from the suffering, accumulation, and cessation truths of the upper realms, to non-selective cessation and space. The treatise says: There are eight kinds of liberation: the first is liberation by contemplating external forms while having internal form-perception, the second is liberation by contemplating external forms while having internal formless-perception, the third is liberation by realizing and abiding in the pure liberation with the body as witness, the fourth is the formless samadhi, the following four liberations are the cessation of feeling and perception, as the eighth liberation. Among the eight liberations, the first three are of the nature of non-greed, because they are close to counteracting greed. However, the sutras say that contemplation arises because perception and contemplation increase, just like removing form-perception in the recollection of past lives (Purvanivasanusmriti). Among the three liberations, the first two are transformations of impure appearances, presenting appearances of blue-green and other forms. The third liberation is

脫清凈相轉。作凈光鮮行相轉故。三並助伴皆五蘊性。初二解脫一一通依。初二靜慮能治欲界初靜慮中顯色貪故。初二通攝近分中間。五地皆能起初二故。欲及初定有顯色貪。由現識身所引起故。為解脫彼初二定中建立初二不凈解脫。二三定中眼識無故。亦無所引緣顯色貪。故三四定中無不凈解脫。初二解脫相似善根。雖欲界中亦容得有而為欲界貪所𣣋雜。故不建立二解脫名。三四定中雖亦得有。去所治遠勢力微劣。又樂凈伏。故不得名。第三解脫依后靜慮。離八災患心澄凈故。第四並近分立后靜慮名。相似善根下地雖有非增上故。不名解脫。欲界欲貪所𣣋雜故。初二定中不凈伏故。第三定中樂所迷故。又並八災所擾亂故。次四解脫如其次第。以四無色定善為性。非無記染非解脫故。亦非散善性羸劣故。彼散善者如命終心。有說。余時亦有散善。唯生得善無聞思故。諸近分地九無間道八解脫道。亦非解脫。不背下地故。緣下道雜故。又未全脫下地染故。契經說。彼超過下故有說。近分諸解脫道。亦名解脫。背下地故。然于余處唯說根本者。以近分中非全解脫故。第八解脫即滅盡定。厭背受想而起此故。或總厭背有所緣故。微微心后此定現前。前對想心已名微細。此更微細故曰微微。次如是心入滅盡定。謂有頂地心有三

【現代漢語翻譯】現代漢語譯本脫離不清凈的表象而轉變，是因為要轉變成清凈光明的行為表象。前三個（解脫）以及輔助的伴侶都具有五蘊的性質。最初的兩個解脫，每一個都可以普遍地依賴（禪定）。最初的兩個靜慮（禪定）能夠對治欲界，因為在初靜慮中存在對鮮艷色彩的貪戀。最初的兩個（解脫）也包括了近分定和中間定，因為五地（欲界、初禪、二禪、三禪、四禪）都能夠生起最初的兩個（解脫）。欲界和初禪中存在對鮮艷色彩的貪戀，這是由現識之身所引起的。爲了解脫這些，在初禪和二禪中建立了最初的兩個不凈解脫。在三禪和四禪中，沒有眼識，因此也沒有所引起的緣于鮮艷色彩的貪戀。所以，在三禪和四禪中沒有不凈解脫。最初的兩個解脫是相似的善根。雖然在欲界中也可能存在，但是被欲界的貪慾所混雜，因此不建立這兩個解脫之名。在三禪和四禪中，雖然也可能存在（相似善根），但是距離所要對治的（貪慾）很遠，勢力微弱，而且被快樂和清凈所壓伏，所以不能稱為解脫。第三個解脫依賴於後來的靜慮（禪定），因為遠離了八種災患，內心澄澈清凈。第四個解脫以及近分定，都以後來的靜慮（禪定）之名來命名。相似的善根在下地雖然也有，但不是最增上的，所以不稱為解脫。欲界被欲貪所混雜，初禪和二禪被不凈所壓伏，第三禪被快樂所迷惑，而且被八種災患所擾亂。接下來的四個解脫，按照順序，以四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）的善為性質。不是無記（非善非惡）的染污，也不是解脫，也不是散善，因為散善的性質羸弱。那些散善，就像臨終時的心。有人說，其他時候也有散善，只是因為是生來就有的善，沒有聽聞和思索的緣故。各個近分地，九無間道，八解脫道，也不是解脫，因為不背離下地，因為緣于下地的道而混雜，而且沒有完全脫離下地的染污。《契經》說，它們超過了下地。有人說，近分地的各個解脫道，也稱為解脫，因為背離了下地。然而，在其他地方只說根本定，是因為在近分定中沒有完全解脫的緣故。第八個解脫就是滅盡定，因為厭背受和想而生起這個（滅盡定）。或者總的厭背有所緣。在微微的心之後，這個定才顯現出來。之前的對想的心已經稱為微細，這個（滅盡定）更加微細，所以叫做微微。接下來，這樣的心進入滅盡定，指的是有頂地（非想非非想處天）的心有三種。

【English Translation】 English version Turning away from the impure appearance and transforming, it is because of transforming into the pure and bright conduct appearance. The first three (liberations) and the assisting companions all have the nature of the five aggregates (skandhas). The first two liberations, each can universally rely on (dhyana). The first two dhyanas (meditative absorptions) can counteract the desire realm, because in the first dhyana there is greed for bright colors. The first two (liberations) also include the preliminary stage (near attainment) and the intermediate stage, because the five realms (desire realm, first dhyana, second dhyana, third dhyana, fourth dhyana) can all give rise to the first two (liberations). In the desire realm and the first dhyana, there is greed for bright colors, which is caused by the manifest consciousness body. In order to liberate from these, the first two impure liberations are established in the first and second dhyanas. In the third and fourth dhyanas, there is no eye consciousness, so there is no greed for bright colors that is caused. Therefore, there are no impure liberations in the third and fourth dhyanas. The first two liberations are similar roots of goodness. Although they may also exist in the desire realm, they are mixed with the greed of the desire realm, so these two liberations are not established. In the third and fourth dhyanas, although (similar roots of goodness) may also exist, they are far from what needs to be counteracted (greed), their power is weak, and they are subdued by pleasure and purity, so they cannot be called liberations. The third liberation relies on the later dhyanas (meditative absorptions), because it is far from the eight calamities and the mind is clear and pure. The fourth liberation and the preliminary stage are both named after the later dhyanas (meditative absorptions). Similar roots of goodness, although they also exist in the lower realms, are not the most supreme, so they are not called liberations. The desire realm is mixed with desire-greed, the first and second dhyanas are subdued by impurity, and the third dhyana is deluded by pleasure and disturbed by the eight calamities. The next four liberations, in order, have the nature of the goodness of the four formless dhyanas (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception). They are not unrecordable (neither good nor evil) defilements, nor are they liberations, nor are they scattered goodness, because the nature of scattered goodness is weak. Those scattered goodnesses are like the mind at the time of death. Some say that there is also scattered goodness at other times, but because it is innate goodness, there is no hearing and contemplation. The various preliminary stages, the nine uninterrupted paths, and the eight liberation paths are also not liberations, because they do not turn away from the lower realms, because they are mixed with the paths of the lower realms, and because they have not completely escaped the defilements of the lower realms. The Sutras say that they surpass the lower realms. Some say that the various liberation paths of the preliminary stages are also called liberations, because they turn away from the lower realms. However, in other places, only the fundamental dhyana is mentioned, because there is no complete liberation in the preliminary stage. The eighth liberation is the cessation attainment (Nirodha-samāpatti), because it is arisen from aversion to feeling and perception. Or it is a general aversion to what is conditioned. After a subtle mind, this attainment manifests. The previous mind towards perception is already called subtle, this (cessation attainment) is even more subtle, so it is called very subtle. Next, such a mind enters the cessation attainment, referring to the mind in the peak of existence (the realm of neither perception nor non-perception) which has three types.

品。即想微細及微微心。由上中下品類別故。要下品后滅定現前。故次微微入滅盡定。從滅定出。或起有頂凈定心。或即能起無所有處無漏心。如是入心唯是有漏。通從有漏無漏心出。八中前三唯以欲界色處為境。有差別者。二取不凈。一取凈相。違欲貪故。雖倒而善或少稱境。非顛倒攝。緣少思多名假勝解。引聖道故亦名真實。次四解脫。各以自上苦集滅諦。及一切地類智品道。彼非擇滅及與虛空為所緣境。無色解脫棄背下地。故並不緣下地苦集。行相別者。初二不凈。第三唯凈。俱非十六。無色解脫攝本定故。所作行相十六或非念住。俱者初三解脫身念住俱。次四解脫通四念住。智相應者。初三第七唯世俗智。第四五六八智相應。根相應者。初三解脫喜舍相應。次五解脫唯舍相應。世差別者。皆通三世。緣世別者。初三解脫已生可生。各緣自世。不生緣三。次四解脫緣三非世。三性別者。皆唯善性。緣性別者。初三解脫通緣三性。次四解脫緣善無記。學等別者。初三后二唯是俱非。中三解脫皆通三種。緣學等者。初三解脫但緣俱非。四緣三種。見斷等者。初三后二唯修所斷。中三有漏修斷余非。緣見斷等者。初三緣修斷。次四解脫各通緣三緣。自身等者。初緣自他身。次二緣他四緣三種。得差別者。第八第三唯未

【現代漢語翻譯】現代漢語譯本品。即想微細及微微心。由於上、中、下品類別的緣故，需要在下品之後滅定（ Nirodha-samāpatti ）現前，所以接著微微地進入滅盡定。從滅定出來，或者生起有頂（ Bhavāgra ）的凈定心，或者就能生起無所有處（ Ākiñcanyāyatana ）的無漏心。這樣入定唯獨是有漏心，通於從有漏、無漏心出定。八種定中前三種唯獨以欲界色處為境界。有差別的是，兩種取不凈之相，一種取清凈之相，這是爲了違背欲貪的緣故。雖然是顛倒的，但是善的，或者稍微符合實際情況，不屬於顛倒。緣少思多，名為假勝解，因為能引導聖道，也名為真實。其次四種解脫，各自以自身之上的苦、集、滅諦，以及一切地類的智品道為所緣境。彼非擇滅以及虛空也作為所緣境。無色解脫捨棄下地，所以並不緣下地的苦集。行相的差別是，最初兩種是不凈，第三種唯獨是凈，都不屬於十六行相。無色解脫攝取本定，所以所作行相可能是十六行相，也可能不是念住。共同之處是，最初三種解脫與身念住共同。其次四種解脫通於四念住。與智相應的方面，最初三種解脫的第七識唯獨是世俗智，第四、五、六、八種解脫與智相應。與根相應的方面，最初三種解脫與喜、舍相應，其次五種解脫唯獨與舍相應。在時間上的差別，都通於三世。在所緣的時間上的差別，最初三種解脫已生、可生，各自緣于自身所處的時間，不生緣於三世。其次四種解脫緣於三世，而非特定的時間。在性質上的差別，都唯獨是善性。在所緣的性質上的差別，最初三種解脫通於緣三種性質，其次四種解脫緣于善和無記。在學等方面的差別，最初三種和最後兩種唯獨是既非有學也非無學，中間三種解脫都通於三種。在所緣的學等方面的差別，最初三種解脫只緣于既非有學也非無學，四種解脫緣於三種。在見斷等方面的差別，最初三種和最後兩種唯獨是修所斷，中間三種有漏是修所斷，其餘不是。在所緣的見斷等方面的差別，最初三種緣于修所斷，其次四種解脫各自通於緣三種緣。在自身等方面的差別，最初一種緣于自身和他人之身，其次兩種緣於他人，四種緣於三種。在獲得上的差別，第八種和第三種唯獨是未得。

【English Translation】 English version Chapter. Namely, the subtle and extremely subtle mind. Due to the categories of superior, middle, and inferior grades, it is necessary for Nirodha-samāpatti (滅定, cessation attainment) to manifest after the inferior grade. Therefore, one then subtly enters Nirodha-samāpatti. Emerging from Nirodha-samāpatti, one either arises the pure Samādhi mind of Bhavāgra (有頂, peak of existence), or one can immediately arise the non-outflow mind of Ākiñcanyāyatana (無所有處, sphere of nothingness). Thus, entering Samādhi is only with outflow minds, and it is common to emerge from both outflow and non-outflow minds. Among the eight types of Samādhi, the first three exclusively take the form realm of the desire realm as their object. The difference is that two take impure appearances, and one takes pure appearances, which is to counteract desire and greed. Although inverted, they are wholesome or slightly in accordance with reality, and are not included in perversions. When the object is little and thought is much, it is called 'false superior understanding,' but because it leads to the noble path, it is also called 'true.' Next, the four liberations each take the suffering, accumulation, and cessation truths above themselves, as well as the wisdom qualities of all realms and the path, as their object. The non-selective cessation and space are also taken as objects. The formless liberations abandon the lower realms, so they do not take the suffering and accumulation of the lower realms as their object. The difference in aspects is that the first two are impure, and the third is only pure, and none of them belong to the sixteen aspects. The formless liberations encompass the original Samādhi, so the aspects of action may or may not be the sixteen aspects of mindfulness. What is common is that the first three liberations are together with body mindfulness. The next four liberations are common to the four mindfulnesses. In terms of correspondence with wisdom, the seventh consciousness of the first three liberations is only mundane wisdom, and the fourth, fifth, sixth, and eighth liberations correspond with wisdom. In terms of correspondence with roots, the first three liberations correspond with joy and equanimity, and the next five liberations correspond only with equanimity. In terms of the difference in time, all are common to the three times. In terms of the difference in the object's time, the first three liberations are already arisen and can arise, each corresponding to its own time, and the unarisen corresponds to the three times. The next four liberations correspond to the three times, but not to a specific time. In terms of the difference in nature, all are only wholesome. In terms of the difference in the nature of the object, the first three liberations are common to the three natures, and the next four liberations correspond to wholesome and neutral. In terms of the difference in learning, the first three and the last two are only neither learners nor non-learners, and the middle three liberations are common to all three. In terms of the difference in the object of learning, the first three liberations only correspond to neither learners nor non-learners, and the four correspond to the three types. In terms of the difference in what is severed by seeing, the first three and the last two are only severed by cultivation, and the middle three with outflows are severed by cultivation, and the rest are not. In terms of the difference in the object of what is severed by seeing, the first three correspond to what is severed by cultivation, and the next four liberations each commonly correspond to the three conditions. In terms of the difference in self, etc., the first corresponds to the self and the body of others, the next two correspond to others, and the four correspond to the three. In terms of the difference in attainment, the eighth and third are only unattained.

曾得。餘六通二。通二謂聖內法異生外法異生唯是曾得。多因緣故得解脫名。謂已解脫此方生故。或此力能引解脫故。或是種種解脫性故。或與解脫勝解俱故。此諸解脫依男女身。聖者異生皆能修起。唯滅盡定但依聖身。于聖身中通學無學。此八解脫何有情起。若於所緣恒求對治。是貪愛行樂修多道。如是有情能起解脫。行者何為修解脫等。為令煩惱轉更遠故。為于等至得自在故。既得自在。便能引發無諍等德及聖神通。由此便能轉變諸境起留舍等種種事業。已辯解脫。次辯勝處。頌曰。

勝處有八種　　二如初解脫　次二如第二　　后四如第三

論曰。勝處有八。內有色想觀外色少。若好若惡於此諸色。勝知勝見有如是想。是名為初。內有色想觀外色多。廣說乃至。是名第二。內無色想觀外色少。廣說乃至。是名第三。內無色想觀外色多。廣說乃至。是名第四。內無色想。觀外色青。青顯青現青光。譬如烏莫迦花。或如婆羅痆斯深染青衣。於此諸色勝知勝見有如是想。是名第五。內無色想。觀外色黃。黃顯黃現黃光。譬如羯尼迦花。或如婆羅痆斯深染黃衣。廣說乃至。是名第六。內無色想。觀外色赤。赤顯赤現赤光。譬如槃豆時縛迦花。或如婆羅痆斯深染赤衣。廣說乃至。是名第七。內無色想。觀外色

【現代漢語翻譯】現代漢語譯本：曾得。餘六通二。通二謂聖內法異生外法異生唯是曾得。多因緣故得解脫名。謂已解脫此方生故。或此力能引解脫故。或是種種解脫性故。或與解脫勝解俱故。此諸解脫依男女身。聖者異生皆能修起。唯滅盡定但依聖身。于聖身中通學無學。此八解脫何有情起。若於所緣恒求對治。是貪愛行樂修多道。如是有情能起解脫。行者何為修解脫等。為令煩惱轉更遠故。為于等至得自在故。既得自在。便能引發無諍等德及聖神通。由此便能轉變諸境起留舍等種種事業。已辯解脫。次辯勝處。頌曰。

勝處有八種　　二如初解脫　次二如第二　　后四如第三

論曰。勝處有八。內有色想觀外色少。若好若惡於此諸色。勝知勝見有如是想。是名為初。內有色想觀外色多。廣說乃至。是名第二。內無色想觀外色少。廣說乃至。是名第三。內無色想觀外色多。廣說乃至。是名第四。內無色想。觀外色青。青顯青現青光。譬如烏莫迦花（Umāka flower）。或如婆羅痆斯（Vārāṇasī）深染青衣。於此諸色勝知勝見有如是想。是名第五。內無色想。觀外色黃。黃顯黃現黃光。譬如羯尼迦花（Kaṇikāra flower）。或如婆羅痆斯（Vārāṇasī）深染黃衣。廣說乃至。是名第六。內無色想。觀外色赤。赤顯赤現赤光。譬如槃豆時縛迦花（Bandhujīvaka flower）。或如婆羅痆斯（Vārāṇasī）深染赤衣。廣說乃至。是名第七。內無色想。觀外色

譯文：曾經獲得。其餘六種神通中的兩種。這兩種神通指的是聖者的內在法和異生的外在法，異生唯有曾經獲得。因為多種因緣的緣故，得到解脫的名稱。這是因為已經從此方獲得解脫的緣故。或者是因為這種力量能夠引導解脫的緣故。或者是因為具有種種解脫的性質的緣故。或者是因為與解脫的殊勝理解共同存在的緣故。這些解脫依賴於男女之身。聖者和異生都能夠修習生起。只有滅盡定僅僅依賴於聖者之身。在聖者之身中，包括有學和無學。這八種解脫是由什麼樣的有情生起的呢？如果對於所緣境恒常尋求對治，這是貪愛行為，喜歡修習多種道路。這樣的有情能夠生起解脫。修行者為什麼要修習解脫等等呢？爲了使煩惱更加遠離的緣故。爲了對於等至獲得自在的緣故。既然獲得了自在，便能夠引發無諍等等功德以及聖者的神通。由此便能夠轉變各種境界，生起保留、捨棄等等種種事業。已經辨析了解脫，接下來辨析勝處。頌詞說：

勝處有八種　　二如初解脫　次二如第二　　后四如第三

論述說：勝處有八種。內心有色想，觀察外在少量顏色。無論是好是壞，對於這些顏色，殊勝地了知，殊勝地見到，有這樣的想法。這被稱為第一勝處。內心有色想，觀察外在大量顏色。廣泛地說乃至。這被稱為第二勝處。內心沒有色想，觀察外在少量顏色。廣泛地說乃至。這被稱為第三勝處。內心沒有色想，觀察外在大量顏色。廣泛地說乃至。這被稱為第四勝處。內心沒有色想。觀察外在青色。青色明顯，青色顯現，青色發光。譬如烏莫迦花（Umāka flower）。或者譬如婆羅痆斯（Vārāṇasī）深染的青色衣服。對於這些顏色殊勝地了知，殊勝地見到，有這樣的想法。這被稱為第五勝處。內心沒有色想。觀察外在黃色。黃色明顯，黃色顯現，黃色發光。譬如羯尼迦花（Kaṇikāra flower）。或者譬如婆羅痆斯（Vārāṇasī）深染的黃色衣服。廣泛地說乃至。這被稱為第六勝處。內心沒有色想。觀察外在紅色。紅色明顯，紅色顯現，紅色發光。譬如槃豆時縛迦花（Bandhujīvaka flower）。或者譬如婆羅痆斯（Vārāṇasī）深染的紅色衣服。廣泛地說乃至。這被稱為第七勝處。內心沒有色想。觀察外在顏色

English version: Having attained. The remaining six superknowledges include two. The two refer to the internal Dharma of the saints and the external Dharma of non-saints; non-saints only have what has been attained. Because of many causes and conditions, it is named 'liberation'. This is because one has already been liberated from this realm. Or because this power can lead to liberation. Or because it possesses various natures of liberation. Or because it is together with the superior understanding of liberation. These liberations rely on the bodies of men and women. Saints and non-saints can both cultivate and arise them. Only the cessation attainment (nirodha-samāpatti) relies solely on the body of a saint. Within the body of a saint, there are both learners and non-learners. From what sentient beings do these eight liberations arise? If one constantly seeks antidotes to what is conditioned, this is the conduct of craving and delighting in cultivating many paths. Such sentient beings can give rise to liberation. Why do practitioners cultivate liberation, etc.? It is to make afflictions further away. It is to gain mastery over samādhi. Having gained mastery, one can then bring forth virtues such as non-contention and the superknowledges of the saints. Because of this, one can transform various realms, initiating various activities such as retaining, abandoning, and so on. Having discussed liberation, next we discuss the spheres of mastery (abhibhāyatanas). The verse says:

There are eight spheres of mastery, The first two are like the first liberation, The next two are like the second, The last four are like the third.

The treatise says: There are eight spheres of mastery. Internally having a perception of form, one contemplates external form as little. Whether good or bad, regarding these forms, one has superior knowledge and superior vision, having such a thought. This is called the first. Internally having a perception of form, one contemplates external form as much. Expounding extensively, and so on. This is called the second. Internally not having a perception of form, one contemplates external form as little. Expounding extensively, and so on. This is called the third. Internally not having a perception of form, one contemplates external form as much. Expounding extensively, and so on. This is called the fourth. Internally not having a perception of form, one contemplates external blue color. Blue is distinct, blue is manifest, blue is radiant. Like an Umāka flower (Umāka flower). Or like a Varanasi (Vārāṇasī) deeply dyed blue cloth. Regarding these colors, one has superior knowledge and superior vision, having such a thought. This is called the fifth. Internally not having a perception of form, one contemplates external yellow color. Yellow is distinct, yellow is manifest, yellow is radiant. Like a Kanikara flower (Kaṇikāra flower). Or like a Varanasi (Vārāṇasī) deeply dyed yellow cloth. Expounding extensively, and so on. This is called the sixth. Internally not having a perception of form, one contemplates external red color. Red is distinct, red is manifest, red is radiant. Like a Bandhujīvaka flower (Bandhujīvaka flower). Or like a Varanasi (Vārāṇasī) deeply dyed red cloth. Expounding extensively, and so on. This is called the seventh. Internally not having a perception of form, one contemplates external color

【English Translation】 English version: Having attained. The remaining six superknowledges include two. The two refer to the internal Dharma of the saints and the external Dharma of non-saints; non-saints only have what has been attained. Because of many causes and conditions, it is named 'liberation'. This is because one has already been liberated from this realm. Or because this power can lead to liberation. Or because it possesses various natures of liberation. Or because it is together with the superior understanding of liberation. These liberations rely on the bodies of men and women. Saints and non-saints can both cultivate and arise them. Only the cessation attainment (nirodha-samāpatti) relies solely on the body of a saint. Within the body of a saint, there are both learners and non-learners. From what sentient beings do these eight liberations arise? If one constantly seeks antidotes to what is conditioned, this is the conduct of craving and delighting in cultivating many paths. Such sentient beings can give rise to liberation. Why do practitioners cultivate liberation, etc.? It is to make afflictions further away. It is to gain mastery over samādhi. Having gained mastery, one can then bring forth virtues such as non-contention and the superknowledges of the saints. Because of this, one can transform various realms, initiating various activities such as retaining, abandoning, and so on. Having discussed liberation, next we discuss the spheres of mastery (abhibhāyatanas). The verse says:

There are eight spheres of mastery, The first two are like the first liberation, The next two are like the second, The last four are like the third.

The treatise says: There are eight spheres of mastery. Internally having a perception of form, one contemplates external form as little. Whether good or bad, regarding these forms, one has superior knowledge and superior vision, having such a thought. This is called the first. Internally having a perception of form, one contemplates external form as much. Expounding extensively, and so on. This is called the second. Internally not having a perception of form, one contemplates external form as little. Expounding extensively, and so on. This is called the third. Internally not having a perception of form, one contemplates external form as much. Expounding extensively, and so on. This is called the fourth. Internally not having a perception of form, one contemplates external blue color. Blue is distinct, blue is manifest, blue is radiant. Like an Umāka flower (Umāka flower). Or like a Varanasi (Vārāṇasī) deeply dyed blue cloth. Regarding these colors, one has superior knowledge and superior vision, having such a thought. This is called the fifth. Internally not having a perception of form, one contemplates external yellow color. Yellow is distinct, yellow is manifest, yellow is radiant. Like a Kanikara flower (Kaṇikāra flower). Or like a Varanasi (Vārāṇasī) deeply dyed yellow cloth. Expounding extensively, and so on. This is called the sixth. Internally not having a perception of form, one contemplates external red color. Red is distinct, red is manifest, red is radiant. Like a Bandhujīvaka flower (Bandhujīvaka flower). Or like a Varanasi (Vārāṇasī) deeply dyed red cloth. Expounding extensively, and so on. This is called the seventh. Internally not having a perception of form, one contemplates external color

白。白顯白現白光。譬如烏沙斯星。或如婆羅痆斯極鮮白衣。廣說乃至。是名第八。能制伏境故名勝處。謂雖一切所緣色境。清凈光華美妙具足。而善根力悉能映蔽。譬如仆隸雖服珍奇。而為其主之所映蔽。或於是處轉變自在。不隨起惑故名勝處。勝於處故立勝處名。或此善根即名為處。處能勝故立勝處名。前四勝處自性地等。如次同前初二解脫。謂初二勝處是初解脫果。次二勝處是第二果。彼為資糧能入此故。后四勝處自性地等。應知如前第三解脫。以凈解脫為此四因。彼為資糧能入此故。前三解脫于諸色中。但能總取不凈凈相。今八勝處於諸色中。分別少多青等異相。故前解脫但於色中。棄背欲貪及不凈想。今八勝處能于所緣分折制伏令隨心轉。由此證知第三解脫。總取凈相故立一名。八勝處中后四勝處。差別取故分為四種。若凈解脫亦差別緣。取凈性同立為一者。后四勝處應亦立一。差別因緣不可得故。已辯勝處。次辯遍處。頌曰。

遍處有十種　　八如凈解脫　后二凈無色　　緣自地四蘊

論曰。遍處有十。謂周遍觀地水火風青黃赤白及空與識二無邊處。經於此處皆言一想。上下及傍無二無量。於一切處無間無隙。周遍思惟故名遍處。遍於處故立遍處名。或此善根即名為處。行相遍故立遍處名。

【現代漢語翻譯】現代漢語譯本：白。顯現白色，顯現白光。譬如烏沙斯星（啟明星）。或如婆羅痆斯（古印度城市名，以出產精美布料聞名）極鮮白的衣服。廣泛地說，乃至如此。這稱為第八勝處。因為能夠制伏對境，所以稱為勝處。意思是說，即使一切所緣的色境，清凈光華，美好具足，但憑藉善根的力量，都能夠將其映蔽。譬如僕人即使穿著珍奇的服飾，也會被他的主人所掩蓋。或者在這些地方轉變自在，不隨煩惱生起，所以稱為勝處。勝於處所，所以立名為勝處。或者這種善根就稱為處所，處所能夠勝過，所以立名為勝處。前四種勝處的自性、地等，依次與前兩種解脫相同。意思是說，前兩種勝處是初禪和二禪解脫的果。后兩種勝處是它們的資糧，能夠進入這些禪定。后四種勝處的自性、地等，應當知道與前面的第三解脫相同。因為凈解脫是這四種勝處的原因，它們是進入凈解脫的資糧。前三種解脫在諸色中，只能總的取不凈和凈的相。現在的八勝處在諸色中，分別少多、青等不同的相。所以前面的解脫只是在色中，捨棄欲貪和不凈的想法。現在的八勝處能夠對所緣境進行分折和制伏，使其隨心所轉。由此可以證明第三解脫，總的取凈相，所以立一個名稱。八勝處中后四種勝處，因為差別取相，所以分為四種。如果凈解脫也差別緣取，取凈性相同而立為一，那麼后四勝處也應該立為一種。因為差別因緣不可得。已經辨析了勝處，接下來辨析遍處。頌曰：遍處有十種，八如凈解脫，后二凈無色，緣自地四蘊。論曰：遍處有十種，就是周遍觀察地、水、火、風、青、黃、赤、白以及空無邊處和識無邊處。經典中對於這些地方都說是一種想法，上下及傍沒有二，沒有限量，在一切處沒有間隔沒有空隙，周遍思惟，所以稱為遍處。遍於處所，所以立名為遍處。或者這種善根就稱為處所，行相周遍，所以立名為遍處。

【English Translation】 English version: 'White. Manifesting whiteness, manifesting white light. Like the Usas star (morning star). Or like extremely white clothes from Varanasi (an ancient Indian city, famous for producing fine fabrics). Broadly speaking, and so on. This is called the eighth overcoming base. Because it can subdue the object, it is called an overcoming base. It means that even if all the perceived color objects are pure, radiant, beautiful, and complete, the power of good roots can overshadow them. For example, even if a servant wears precious clothes, he will be overshadowed by his master. Or one can transform freely in these places, without arising afflictions, so it is called an overcoming base. Being superior to the place, it is named overcoming base. Or this good root is called the place, and because the place can overcome, it is named overcoming base.' 'The nature, ground, etc., of the first four overcoming bases are the same as the first two liberations in order. It means that the first two overcoming bases are the fruits of the first and second dhyanas (meditative states). The latter two overcoming bases are their resources, capable of entering these dhyanas. The nature, ground, etc., of the last four overcoming bases should be known to be the same as the preceding third liberation. Because pure liberation is the cause of these four, they are the resources for entering pure liberation. The first three liberations can only generally grasp the impure and pure aspects in all colors. The current eight overcoming bases distinguish different aspects such as few or many, blue, etc., in all colors. Therefore, the previous liberations only abandon desire and impure thoughts in color. The current eight overcoming bases can analyze and subdue the perceived object, causing it to turn according to one's mind. From this, it can be proven that the third liberation generally grasps the pure aspect, so it is given one name. Among the eight overcoming bases, the last four overcoming bases are divided into four types because they grasp different aspects. If pure liberation also discriminately grasps, taking the same pure nature and establishing it as one, then the last four overcoming bases should also be established as one. Because the causes of difference are not obtainable.' 'Having discussed the overcoming bases, next we discuss the all-pervading bases. The verse says:' 'The all-pervading bases are ten in number, eight like pure liberation, the last two pure formless, perceiving the four aggregates of their own ground.' 'The treatise says: There are ten all-pervading bases, which are the pervasive observation of earth, water, fire, wind, blue, yellow, red, white, and the two boundless realms of space and consciousness. In the sutras, it is said that these places are all of one thought, without duality or limit above, below, and around. There is no gap or space in all places, and one thinks pervasively, so it is called all-pervading base. Being pervasive in the place, it is named all-pervading base. Or this good root is called the place, and because the conduct is pervasive, it is named all-pervading base.'

此中地等顯示所緣。所說遍言顯示行相。行相雖等而所緣別。是故遍處分為十種。經言一者。顯此等至思惟一類境相現前。想言顯是勝解作意。若異此者應言一知。上下傍言顯意流轉。言無二者。顯無間隙。無量言顯勝解無邊。由勝等持磨瑩力故。令觀行者心自在生。能于所緣周遍觀察。何故唯十得遍處名。此上更無遍行相故。唯第四定空識無邊。可得說有無邊行相前八遍處如凈解脫。自性皆是無貪善根。若並助伴皆五蘊性。后四勝處加行引生。故與彼同。如凈解脫。又如凈解脫。依第四靜慮。及緣欲界色處為境。如何地等亦名色處。地地界等有差別故。顯形名地等。如先已說故。說地等遍處不言地界等。故前八種但緣色處。風與風界既無差別。如何可言亦緣色處。此難非理。以諸世間亦說黑風團風等故。由此前八緣色理成。后二遍處如次。空識二凈無色為其自性。各緣自地四蘊為境。此解脫等三門功德。為由何得。依何身起。頌曰。

滅定如先辯　　余皆通二得　無色依三界　　余唯人趣起

論曰。第八解脫如先已辯。以即是前滅盡定故。余解脫等通由二得。謂由離染及加行得。以有曾習未曾習故。前八遍處初修習時。皆以眼識為其加行。空處遍處初修亦爾。以初必緣空界色故。由勝解力后成滿時。通

【現代漢語翻譯】現代漢語譯本：『此中地等顯示所緣。』這句話表明了這些禪定所緣的對象是地等元素。『所說遍言顯示行相。』這句話表明了這些禪定所修習的行相是周遍的。『行相雖等而所緣別。是故遍處分為十種。』雖然行相相同，但所緣的對象不同，因此遍處禪定分為十種。『經言一者。』經文中說『一』，表明這種等至（Samadhi，三摩地，指專注一境的禪定狀態）思惟的是單一型別的境界。『想言顯是勝解作意。』『想』這個詞表明這是一種勝解作意（Adhimoksha-manaskara，通過深刻理解而產生的專注）。如果不是這樣，就應該說『一知』。『上下傍言顯意流轉。』『上下傍』這些詞表明意念在各個方向上流轉。『言無二者。』『無二』表明沒有間隙，是連續不斷的。『無量言顯勝解無邊。』『無量』表明勝解是無邊無際的。『由勝等持磨瑩力故。令觀行者心自在生。能于所緣周遍觀察。』由於殊勝的等持（Samahita，專注）所產生的力量，使得觀行者的心能夠自在地生起，能夠對所緣的對象進行周遍的觀察。『何故唯十得遍處名。』為什麼只有這十種禪定才能被稱為遍處？『此上更無遍行相故。』因為除此之外，沒有其他的周遍行相了。『唯第四定空識無邊。可得說有無邊行相。』只有第四禪定中的空無邊處和識無邊處，可以說具有無邊的行相。『前八遍處如凈解脫。自性皆是無貪善根。若並助伴皆五蘊性。』前面的八種遍處禪定，就像凈解脫（Subha-vimoksha，指通過觀想美好事物而獲得的解脫）一樣，其自性都是無貪的善根。如果包括輔助因素，則都屬於五蘊（Skandha，構成個體存在的五種要素：色、受、想、行、識）。『后四勝處加行引生。故與彼同。如凈解脫。』後面的四種勝處（Abhibhayatana，指通過克服對特定境界的恐懼而獲得的禪定），是通過加行而產生的，因此與凈解脫相同。『又如凈解脫。依第四靜慮。及緣欲界色處為境。』又像凈解脫一樣，它依賴於第四靜慮（Dhyana，禪定），並且以欲界的色處（Rupa-ayatana，指可見的顏色和形狀）為境界。『如何地等亦名色處。』為什麼地等元素也被稱為色處？『地地界等有差別故。顯形名地等。如先已說故。說地等遍處不言地界等。』因為地、地界等有差別，顯現的形狀被稱為地等。正如先前已經說過的，所以說地等遍處，而不說地界等。『故前八種但緣色處。』因此，前面的八種遍處禪定只緣於色處。『風與風界既無差別。如何可言亦緣色處。』風和風界既然沒有差別，為什麼可以說它也緣於色處？『此難非理。以諸世間亦說黑風團風等故。』這種質疑是不合理的，因為世間也說黑風、團風等。『由此前八緣色理成。』由此可見，前面的八種遍處禪定緣於色處是合理的。『后二遍處如次。空識二凈無色為其自性。各緣自地四蘊為境。』後面的兩種遍處禪定，空無邊處和識無邊處，其自性是無色界的空和識，各自緣于自身所處的四蘊為境界。『此解脫等三門功德。為由何得。依何身起。』這些解脫等三種法門的功德，是由什麼獲得的？又依于什麼身而生起？『頌曰：滅定如先辯，余皆通二得，無色依三界，余唯人趣起。』『論曰：第八解脫如先已辯。以即是前滅盡定故。』論中說：第八解脫（指滅盡定，Nirodha-samapatti，一種超越意識和感受的禪定狀態）如先前已經辨析過，因為它就是前面的滅盡定。『余解脫等通由二得。謂由離染及加行得。以有曾習未曾習故。』其餘的解脫等，通常由兩種方式獲得：通過離染（Vairagya，去除煩惱）和通過加行（Prayoga，努力修行）。因為有曾經修習和未曾修習的差別。『前八遍處初修習時。皆以眼識為其加行。空處遍處初修亦爾。以初必緣空界色故。』前面的八種遍處禪定，在初次修習時，都以眼識作為加行。空處遍處在初次修習時也是如此，因為最初必定緣于空界的色。『由勝解力后成滿時。通』由於勝解的力量，在後來成就圓滿時，普遍...

【English Translation】 English version: 'Herein, 'earth etc.' show the object of focus (Alambana).' 『The spoken word 'all-pervading' shows the aspect (Akara).』 This indicates that the aspect cultivated in these meditations is all-pervading. 『Though the aspects are the same, the objects of focus are different. Therefore, the all-pervading meditations are divided into ten types.』 Although the aspects are the same, the objects of focus are different, hence the all-pervading meditations are divided into ten types. 『The sutra says 'one'.』 The word 'one' in the sutra indicates that this Samadhi (a state of concentrated meditation) contemplates a single type of object. 『The word 'thought' shows it is an intention of firm conviction (Adhimoksha-manaskara).』 The word 'thought' indicates that it is a focused attention arising from deep understanding. If it were not so, it should have said 'one knowing'. 『The words 'above, below, and around' show the mind's flow.』 The words 'above, below, and around' indicate the mind's flow in all directions. 『The words 'no two' show there is no gap.』 'No two' indicates that there is no gap, it is continuous. 『The word 'immeasurable' shows the firm conviction is boundless.』 'Immeasurable' indicates that the firm conviction is boundless. 『Due to the power of excellent concentration (Samahita), the mind of the meditator arises freely, able to observe the object of focus pervasively.』 Due to the power of excellent concentration, the mind of the meditator arises freely, able to observe the object of focus pervasively. 『Why do only these ten get the name 'all-pervading meditations'?』 Why are only these ten meditations called all-pervading meditations? 『Above these, there is no further all-pervading aspect.』 Because beyond these, there is no other all-pervading aspect. 『Only the fourth Dhyana (meditative state) of boundless space and boundless consciousness can be said to have a boundless aspect.』 Only the sphere of boundless space and the sphere of boundless consciousness in the fourth Dhyana can be said to have a boundless aspect. 『The first eight all-pervading meditations are like pure liberations (Subha-vimoksha). Their nature is all non-greed, a wholesome root. If including the auxiliaries, they are all of the nature of the five aggregates (Skandha).』 The first eight all-pervading meditations, like the pure liberations, are all of the nature of non-greed, a wholesome root. If including the auxiliary factors, they are all of the nature of the five aggregates. 『The latter four spheres of mastery (Abhibhayatana) are produced by the effort of practice, therefore they are the same as those, like pure liberations.』 The latter four spheres of mastery are produced by the effort of practice, therefore they are the same as those, like pure liberations. 『Also, like pure liberations, they rely on the fourth Dhyana and take the sphere of form (Rupa-ayatana) of the desire realm as their object.』 Also, like pure liberations, they rely on the fourth Dhyana and take the sphere of form of the desire realm as their object. 『How can earth etc. also be called the sphere of form?』 Why are elements like earth also called the sphere of form? 『Because there are differences between earth, the earth element, etc., the manifested shape is called earth etc. As has been said before, therefore, the all-pervading meditations of earth etc. are spoken of without saying earth element etc.』 Because there are differences between earth, the earth element, etc., the manifested shape is called earth etc. As has been said before, therefore, the all-pervading meditations of earth etc. are spoken of without saying earth element etc. 『Therefore, the first eight only focus on the sphere of form.』 Therefore, the first eight all-pervading meditations only focus on the sphere of form. 『Since there is no difference between wind and the wind element, how can it be said that it also focuses on the sphere of form?』 Since there is no difference between wind and the wind element, how can it be said that it also focuses on the sphere of form? 『This difficulty is unreasonable, because in the world, black wind, whirlwind, etc. are also spoken of.』 This objection is unreasonable, because in the world, black wind, whirlwind, etc. are also spoken of. 『From this, it is established that the first eight focus on form.』 From this, it is established that the first eight all-pervading meditations focus on form. 『The latter two all-pervading meditations, in order, have the nature of the formless realms of empty space and consciousness. Each takes the four aggregates of its own realm as its object.』 The latter two all-pervading meditations, the sphere of boundless space and the sphere of boundless consciousness, have the nature of the formless realms of empty space and consciousness, respectively. Each takes the four aggregates of its own realm as its object. 『By what are the merits of these three doors of liberation etc. obtained? Upon what body do they arise?』 By what are the merits of these three doors of liberation etc. obtained? And upon what body do they arise? 『Verse: Cessation attainment is as previously explained, the rest are generally obtained in two ways, the formless depends on the three realms, the rest arise only in the human realm.』『Treatise: The eighth liberation is as previously explained, because it is the preceding cessation attainment (Nirodha-samapatti).』 The eighth liberation (referring to the cessation attainment) is as previously explained, because it is the preceding cessation attainment. 『The remaining liberations etc. are generally obtained in two ways: through detachment (Vairagya) and through effort of practice (Prayoga), because there are differences between those who have practiced before and those who have not.』 The remaining liberations etc. are generally obtained in two ways: through detachment and through effort of practice, because there are differences between those who have practiced before and those who have not. 『When first practicing the first eight all-pervading meditations, all use eye consciousness as their effort of practice. The same is true when first practicing the sphere of space, because initially it must focus on the form of the sphere of space.』 When first practicing the first eight all-pervading meditations, all use eye consciousness as their effort of practice. The same is true when first practicing the sphere of space, because initially it must focus on the form of the sphere of space. 『Due to the power of firm conviction, when later achieving fulfillment, universally...』 Due to the power of firm conviction, when later achieving fulfillment, universally...

緣自地四蘊為境識處遍處初修習時。但以意識為其加行。以初必緣識為境故。由勝解力后成滿時。亦緣自地四蘊為境。四無色解脫。二無色遍處。一一通依三界身起。然其初起多依下地。依自下地皆容後起。唯無所有亦依上地。所餘一切依欲界身。唯在人中三洲除北。余慧力劣無聖教故。治欲貪故。上二界無。有說。初起唯依人趣。要由教力所引起故。人中有教天趣中無。設有著樂不能初起。故人初起退生欲天。由宿習力有後起義。復以何緣第三靜慮有通無量等無解脫等耶。無解脫緣前已具辯。解脫無故勝處亦無。解脫為門入勝處故。勝處無故遍處亦無。勝處為門入遍處故。又第三定耽著妙樂。于生死中此樂勝故。不能發起解脫等三。此三皆欲背生死故。通無量等隨順於樂。故依此定亦能修起。此解脫等三門功德。若隨得一得一切不。此不皆爾。其義云何。得后必前。前非必后。謂得遍處必具得三。得勝處者。必得解脫。遍處不定。或得或無。若得解脫。餘二不定。以入遍處勝處為門。解脫為門入勝處故。此解脫等差別云何。唯能棄背名為解脫。兼析所緣名為勝處。加無邊解得遍處名。此三善根漸次修故。有餘師說。此三善根由下中上。故有差別。謂能棄捨勝伏所緣。行相無邊有劣勝故。有餘師說。解脫唯因。遍處唯

【現代漢語翻譯】現代漢語譯本：當最初修習以自地四蘊（色、受、想、行四種聚合）為境界的識處遍處時，僅以意識作為其加行（預備階段）。因為最初必定以識為境界的緣故。由於勝解力（深刻理解的力量），在後來成就圓滿時，也以自地四蘊為境界。四無色解脫（空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫），二無色遍處（空無邊處遍處、識無邊處遍處），每一個都可以依於三界（欲界、色界、無色界）之身而生起。然而，最初生起時多依于下地。依于自身或下地都容許後來生起。只有無所有處解脫也依于上地（指非想非非想處）。其餘一切都依于欲界之身，且僅在人中，三洲（東勝身洲、南贍部洲、西牛貨洲）除北俱盧洲。因為其他地方的智慧力弱，沒有聖教的緣故。爲了對治欲貪的緣故，上二界（色界、無色界）沒有。有人說，最初生起僅依於人趣（人類）。因為必須由教法的力量所引導才能生起。人中有教法，天趣中沒有。假設天趣中有人耽著快樂，不能最初生起。因此，最初在人中生起，退生到欲界天。由於宿世的習力，有後來生起的可能性。又因為什麼緣故，第三靜慮（第三禪定）有通（神通）、無量（四無量心）等，而沒有解脫等呢？沒有解脫的緣由前面已經詳細辨析過。因為沒有解脫，所以也沒有勝處（八勝處）。因為解脫是進入勝處的門徑。因為沒有勝處，所以也沒有遍處（十遍處）。因為勝處是進入遍處的門徑。又因為第三禪定耽著美妙的快樂，在生死輪迴中這種快樂最為殊勝的緣故，不能發起解脫等三種功德。這三種功德都想要背離生死輪迴。通、無量等隨順於快樂，所以依於此禪定也能修起。這解脫等三種功德，如果隨順得到其中一種，是否就得到全部呢？並非全部如此。其中的道理是什麼呢？得到後者必定得到前者，但得到前者不一定得到後者。意思是說，得到遍處必定具備得到解脫、勝處。得到勝處的人，必定得到解脫。遍處不一定，或者得到或者沒有。如果得到解脫，其餘二者不一定。因為進入遍處以勝處為門徑，解脫是進入勝處的門徑。這解脫等的差別是什麼呢？僅僅能夠棄背（煩惱）名為解脫。兼帶分析所緣（境界）名為勝處。加上無邊解（無限的理解）得到遍處之名。這三種善根是漸次修習的緣故。有其他老師說，這三種善根由於下、中、上三種程度，所以有差別。意思是說，能夠棄捨、勝伏所緣，行相無邊有劣勝的緣故。有其他老師說，解脫唯是因，遍處唯是……

【English Translation】 English version: When initially practicing the sphere of consciousness based on the four aggregates (form, feeling, perception, mental formations) of one's own realm as the object, only consciousness is used as its preliminary practice (preparatory stage). This is because initially, one must take consciousness as the object. Due to the power of strong conviction (the power of profound understanding), when it is later accomplished and perfected, it also takes the four aggregates of one's own realm as the object. The four formless liberations (liberation from the sphere of infinite space, liberation from the sphere of infinite consciousness, liberation from the sphere of nothingness, liberation from the sphere of neither perception nor non-perception), and the two formless all-encompassing spheres (all-encompassing sphere of infinite space, all-encompassing sphere of infinite consciousness), each can arise based on the body of the three realms (desire realm, form realm, formless realm). However, when initially arising, they mostly rely on the lower realm. Relying on oneself or the lower realm allows for later arising. Only the liberation from the sphere of nothingness also relies on the upper realm (referring to the sphere of neither perception nor non-perception). All the rest rely on the body of the desire realm, and only among humans, in the three continents (Purvavideha, Jambudvipa, Aparagodaniya) excluding Uttarakuru. This is because the wisdom power in other places is weak, and there is no holy teaching. For the sake of counteracting desire and greed, the upper two realms (form realm, formless realm) do not have it. Some say that the initial arising only relies on the human realm (human beings). This is because it must be guided by the power of the teachings to arise. There are teachings among humans, but not in the heavenly realms. Supposing there are those in the heavenly realms who are attached to pleasure, they cannot initially arise. Therefore, initially arising in the human realm, one may regress and be reborn in the desire realm heavens. Due to the power of past habits, there is the possibility of later arising. Furthermore, for what reason does the third dhyana (third meditative absorption) have supernormal powers (abhijna), immeasurables (four immeasurables), etc., but not liberations, etc.? The reason for not having liberations has already been thoroughly analyzed earlier. Because there are no liberations, there are also no superiorities (eight superiorities). This is because liberation is the gateway to entering superiorities. Because there are no superiorities, there are also no all-encompassing spheres (ten all-encompassing spheres). This is because superiority is the gateway to entering all-encompassing spheres. Also, because the third dhyana is attached to wonderful pleasure, and this pleasure is the most excellent in the cycle of birth and death, it cannot give rise to the three qualities of liberation, etc. These three qualities all desire to turn away from the cycle of birth and death. Supernormal powers, immeasurables, etc., are in accordance with pleasure, so based on this dhyana, one can also cultivate them. If one attains one of these three qualities of liberation, etc., does one attain all of them? Not all of them are like that. What is the reason for this? Attaining the latter necessarily means attaining the former, but attaining the former does not necessarily mean attaining the latter. That is to say, attaining the all-encompassing sphere necessarily means possessing liberation and superiority. One who attains superiority necessarily attains liberation. The all-encompassing sphere is not certain; one may or may not attain it. If one attains liberation, the other two are not certain. This is because entering the all-encompassing sphere uses superiority as the gateway, and liberation is the gateway to entering superiority. What is the difference between these liberations, etc.? Merely being able to turn away from (afflictions) is called liberation. Additionally analyzing the object (of perception) is called superiority. Adding boundless understanding (infinite understanding) attains the name of all-encompassing sphere. This is because these three roots of goodness are cultivated gradually. Some other teachers say that these three roots of goodness have differences due to the lower, middle, and upper degrees. That is to say, being able to abandon, overcome the object of perception, and having boundless aspects have inferior and superior qualities. Some other teachers say that liberation is solely the cause, and the all-encompassing sphere is solely...

果。勝處通二。今應思擇。上二界中說者既無。何緣起定。頌曰。

二界由因業　　能起無色定　色界起靜慮　　亦由法爾力

論曰。生上二界總由三緣。能進引生色無色定。一由因力。謂于先時近及數修為起因故。二由業力。謂先曾造感上地生。順后受業彼業異熟。將起現前勢力能令進起彼定。以若未離下地煩惱。必定無容生上地故。三法爾力。謂器世界將欲壞時。下地有情法爾能起上地靜慮。以於此位所有善法。由法爾力皆增盛故。諸有生在上二界中起無色定。由因業力。非法爾力。無雲等天不為三災之所壞故。生在色界起靜慮時。由上二緣及法爾力。若生欲界起上定時。一一應知加由教力。由教力者。謂人三洲。天亦聞教。微故不說。前來分別諸勝法門。皆為弘持世尊正法。何謂正法。當住幾時。頌曰。

佛正法有二　　謂教證為體　有持說行者　　此便住世間

論曰。世尊正法體有二種。一教二證。教謂契經。調伏勝法。證謂三乘。諸無漏道。若證正法住在世間。此所弘持教法亦住。理必應爾。現見東方證法衰微教多隱沒。北方證法猶增盛故。世尊正教流佈尚多。由此如來無上智境。眾聖棲宅。阿毗達磨無倒實義。此國盛行。非東方等。所能傳習此二正法。依持者。住持者。謂何謂

【現代漢語翻譯】現代漢語譯本：果。勝處（能夠超越感官體驗的境界）通二。今應思擇。上二界中說者既無。何緣起定。頌曰：

二界由因業　　能起無色定　**起靜慮　　亦由法爾力

論曰。生上二界總由三緣。能進引生色無色定。一由因力。謂于先時近及數修為起因故。二由業力。謂先曾造感上地生。順后受業彼業異熟。將起現前勢力能令進起彼定。以若未離下地煩惱。必定無容生上地故。三法爾力。謂器世界將欲壞時。下地有情法爾能起上地靜慮。以於此位所有善法。由法爾力皆增盛故。諸有生在上二界中起無色定。由因業力。非法爾力。無雲等天不為三災之所壞故。生在**起靜慮時。由上二緣及法爾力。若生欲界起上定時。一一應知加由教力。由教力者。謂人三洲。天亦聞教。微故不說。前來分別諸勝法門。皆為弘持世尊正法。何謂正法。當住幾時。頌曰：

佛正法有二　　謂教證為體　有持說行者　　此便住世間

論曰。世尊正法體有二種。一教二證。教謂契經（佛經），調伏勝法（戒律）。證謂三乘（聲聞乘、緣覺乘、菩薩乘），諸無漏道（超越煩惱的修行道路）。若證正法住在世間。此所弘持教法亦住。理必應爾。現見東方證法衰微教多隱沒。北方證法猶增盛故。世尊正教流佈尚多。由此如來無上智境。眾聖棲宅。阿毗達磨（論藏）無倒實義。此國盛行。非東方等。所能傳習此二正法。依持者。住持者。謂何謂

【English Translation】 English version: Result. The 'spheres of mastery' (places where one can transcend sensory experience) encompass both. Now, we should contemplate this. Since there is no mention of those in the upper two realms, what causes the arising of concentration (samadhi)? The verse says:

The two realms arise from cause and karma, 　Able to initiate formless concentration. 　**Arising from dhyana (meditative absorption), 　Also due to the power of natural law.

Commentary: Birth in the upper two realms is generally due to three conditions. These can advance and bring about the arising of form and formless concentrations. First, the power of cause, meaning that in the past, one has closely and repeatedly cultivated the cause for arising. Second, the power of karma, meaning that one has previously created karma that leads to birth in a higher realm. The ripening of that karma, which accords with subsequent experiences, will arise and manifest its power, enabling the advancement and arising of that concentration. Because if one has not yet separated from the afflictions of the lower realm, there is definitely no possibility of being born in a higher realm. Third, the power of natural law, meaning that when the world is about to be destroyed, beings in the lower realms can naturally arise in higher dhyana. Because at this time, all good dharmas increase and flourish due to the power of natural law. Those who are born in the upper two realms and arise in formless concentration do so through the power of cause and karma, not through the power of natural law. The heavens without clouds, etc., are not destroyed by the three calamities. When one is born in ** and arises in dhyana, it is due to the above two conditions and the power of natural law. If one is born in the desire realm and arises in higher concentration, one should know that it is also due to the power of teaching. The power of teaching means that people in the three continents and the heavens also hear the teachings. It is subtle, so it is not discussed. The previously distinguished excellent Dharma gates are all for propagating and upholding the Buddha's true Dharma. What is the true Dharma? How long will it abide? The verse says:

The Buddha's true Dharma has two aspects, 　Namely, teaching and realization as its essence. 　If there are those who uphold, speak, and practice it, 　Then it will abide in the world.

Commentary: The essence of the World-Honored One's true Dharma has two aspects: teaching and realization. Teaching refers to the sutras (Buddhist scriptures), the Vinaya (discipline), and the excellent Dharma. Realization refers to the three vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and the unconditioned paths (paths of practice that transcend afflictions). If the realized true Dharma abides in the world, then the teaching Dharma that it propagates will also abide. This is necessarily so. It is evident that in the East, the realized Dharma is declining, and the teachings are mostly hidden. In the North, the realized Dharma is still increasing and flourishing. The World-Honored One's true teachings are still widely disseminated. Therefore, the unsurpassed wisdom realm of the Tathagata, the dwelling place of the noble saints, and the unerring and true meaning of the Abhidharma (collection of treatises) are flourishing in this country, which cannot be transmitted and practiced by the East and others. What are the supporters and upholders of these two true Dharmas?

說行者。若教正法依說者住。證正法住。唯依行者。然非行者。唯證法依。教法亦應依行者故。謂有無倒修行法者。能令證法。久住世間。證法住時教法亦住。故教法住由說行者。但由行者令證法住。故佛正法隨說行人。住爾所時便住於世。阿毗達磨此論所依。此攝彼中真實要義。彼論中義釋有多途。今此論中依何理釋。頌曰。

迦濕彌羅議理成　　我唯依彼釋對法　或有差違是我失　　判法正理在牟尼

論曰。迦濕彌羅國毗婆沙師議。阿毗達磨理善成立。我唯依彼釋對法宗。故於頌中自述本意。謂依此國諸善逝子議對法理大毗婆沙。發起正勤如理觀察。為令正法久住世間。饒益有情故造斯論。唯言為顯更無異途。一切皆依毗婆沙故。然諸法性廣大甚深。如實說者甚為難遇。自惟覺慧極為微劣。又惰遍求如實說者。故於廣論所立理中。或有差違。是我過失。諸法正理廣大甚深。要昔曾於無量佛所親近修習真智資糧。方于智境一切無惑。麟喻獨覺尚於法相不能決判。況諸聲聞。彼所證法隨他教故。由此決判諸法正理。唯在真實大牟尼尊。是故定知阿毗達磨真是佛說。應隨信受。無倒修行。勤求解脫。

大覺所行真妙義　　唯隨對法正理鉤　諸善逝子能證知　　定非自執所迷者　諸欲證知真妙義　　

【現代漢語翻譯】現代漢語譯本：

關於『說』和『行』的人。如果教法（正法）依靠『說』的人而住世，那麼證法（正法）的住世，就僅僅依靠『行』的人。然而，並非『行』的人，僅僅依靠證法，教法也應當依靠『行』的人的緣故。也就是說，有無顛倒地修行佛法的人，能夠使證法長久住於世間。證法住世的時候，教法也住世。所以教法的住世，是由『說』和『行』的人決定的。但是，僅僅由『行』的人使證法住世。所以佛的正法隨著『說』和『行』的人，住世多久，就能住世多久。《阿毗達磨》（Abhidharma，論藏）這部論所依據的，就是包含在其中的真實要義。那個論中的意義解釋有很多途徑，現在這部論中依據什麼道理來解釋呢？頌詞說：『迦濕彌羅（Kashmir）議理成，我唯依彼釋對法（Abhidharma）。或有差違是我失，判法正理在牟尼（Muni，佛陀）。』論中說：迦濕彌羅國的毗婆沙師（Vaibhashika，分別論者）的議論，認為《阿毗達磨》的道理善於成立。我僅僅依靠他們的觀點來解釋《對法》的宗旨。所以在頌詞中自己陳述本意，就是說依靠這個國家諸位善逝之子（Sugata-putra，佛子）的議論，認為《對法》的道理，也就是《大毗婆沙》（Mahavibhasa）的道理。發起精進，如理觀察，爲了使正法長久住於世間，饒益有情眾生，所以造了這部論。『唯』字是爲了顯示沒有其他途徑，一切都依靠《毗婆沙》的緣故。然而諸法的體性廣大而深奧，如實宣說的人非常難遇到。自己認為覺悟的智慧極為微弱，又懈怠於遍求如實宣說的人。所以在廣論所建立的道理中，或許有差錯違背的地方，是我的過失。諸法的正理廣大而深奧，要過去曾經在無量佛所親近修習真智的資糧，才能對於智慧的境界一切沒有疑惑。麟喻獨覺（Pratyekabuddha，緣覺）尚且對於法相不能決斷判斷，何況諸位聲聞（Sravaka，阿羅漢）。他們所證得的法，是隨從他人教導的緣故。因此，決斷判斷諸法正理，唯有在真實的大牟尼尊（佛陀）。所以一定知道《阿毗達磨》真是佛所說，應當隨順信受，沒有顛倒地修行，勤奮求解脫。『大覺（佛陀）所行真妙義，唯隨對法正理鉤，諸善逝子能證知，定非自執所迷者。諸欲證知真妙義，』

【English Translation】 English version:

Concerning those who 『speak』 and 『act』. If the teaching (the true Dharma) abides relying on those who 『speak』, then the abiding of the realization (the true Dharma) relies solely on those who 『act』. However, it is not that those who 『act』 rely solely on the realization; the teaching should also rely on those who 『act』. That is to say, those who cultivate the Dharma without perversion can cause the realization to abide long in the world. When the realization abides, the teaching also abides. Therefore, the abiding of the teaching is determined by those who 『speak』 and 『act』. But it is solely through those who 『act』 that the realization abides. Therefore, the Buddha's true Dharma, along with those who 『speak』 and 『act』, abides for as long as it can abide in the world. The Abhidharma (Collection of Discourses) that this treatise relies on contains the true essential meaning. There are many ways to interpret the meaning in that treatise. What principle does this treatise rely on for its interpretation? The verse says: 『The reasoning of Kashmir (Kashmir) is well-established; I rely solely on it to interpret the Abhidharma (Abhidharma). If there are any discrepancies, it is my fault; the correct reasoning of the Dharma lies with the Muni (Muni, Buddha).』 The treatise says: The Vaibhashikas (Vaibhashika, Differentiation Theorists) of Kashmir hold that the reasoning of the Abhidharma is well-established. I rely solely on their views to interpret the tenets of the Abhidharma. Therefore, in the verse, I state my intention, which is to rely on the discussions of the Sugata-putras (Sugata-putra, Buddha's sons) of this country, considering the reasoning of the Abhidharma, that is, the reasoning of the Mahavibhasa (Great Commentary). I initiate diligence and observe in accordance with reason, in order to make the true Dharma abide long in the world and benefit sentient beings, and therefore I composed this treatise. The word 『solely』 is to show that there is no other way; everything relies on the Vibhasha. However, the nature of all dharmas is vast and profound, and those who speak truthfully are very difficult to encounter. I consider my own wisdom to be extremely weak, and I am also lazy in seeking those who speak truthfully. Therefore, in the reasoning established in the extensive treatise, there may be discrepancies or contradictions, which are my faults. The correct reasoning of the dharmas is vast and profound; one must have cultivated the accumulation of true wisdom in the presence of countless Buddhas in the past in order to have no doubts about the realm of wisdom. Even a Pratyekabuddha (Pratyekabuddha, Solitary Realizer) cannot definitively judge the characteristics of dharmas, let alone the Sravakas (Sravaka, Arhats). The Dharma they realize is based on the teachings of others. Therefore, the definitive judgment of the correct reasoning of the dharmas lies solely with the true Great Muni (Buddha). Therefore, it is certain that the Abhidharma is truly spoken by the Buddha, and one should follow it with faith, cultivate without perversion, and diligently seek liberation. 『The true and wonderful meaning practiced by the Great Awakened One (Buddha) is only followed by the hook of the correct reasoning of the Abhidharma; the Sugata-putras can realize it, and it is definitely not those who are deluded by their own attachments. Those who wish to realize the true and wonderful meaning,』

要依正理了義經　非唯執教所堪能　　應亦摽心於正理　故順佛言正理論　　及順正理阿笈摩　足能為證妙義依　　何用固求邪難論　智者但能依此教　　可無損墜不由余　故判法義真不真　　唯大覺尊為定量

說一切有部顯宗論卷第四十

【現代漢語翻譯】現代漢語譯本：要理解符合正理的究竟意義的經典，並非僅僅執著于教條就能做到，還應將心安立於正理之上。因此，順應佛陀的教言的正理論，以及順應正理的阿笈摩（Āgama，聖傳、經），足以作為證明微妙意義的依據，何必固執地尋求邪僻的詰難之論呢？有智慧的人只要能夠依據這些教法，就可以避免謬誤和墮落，而不需要依賴其他。所以，判斷佛法的意義是真是假，只有偉大的覺悟者——佛陀，才是最終的衡量標準。

《說一切有部顯宗論》卷第四十

【English Translation】 English version: To understand the definitive meaning of scriptures that accord with right reason, it is not enough to merely adhere to doctrines; one should also establish one's mind upon right reason. Therefore, treatises on right reason that accord with the Buddha's teachings, as well as the Āgamas (聖傳、經, sacred traditions, scriptures) that accord with right reason, are sufficient as a basis for proving subtle meanings. Why stubbornly seek after perverse and difficult arguments? A wise person who is able to rely on these teachings can avoid error and downfall, without needing to depend on anything else. Therefore, to judge whether the meaning of the Dharma is true or false, only the Great Awakened One—the Buddha—is the ultimate standard of measurement.

Treatise on Manifestation of the Doctrine of the Sarvāstivāda School, Volume 40